Life  oM  Influence 

o/'  i/ie 

REV.  BENJAMIN  RANDALL 


ickl 


BX  6379  .R36  W5  1915 
Wiley,  Frederick  L.  b,  1836 
Life  and  influence  of  the 
Rev.  Benjamin  Randall 


LIFE  AND  INFLUENCE 

OF  THE 

REV.  BENJAMIN  RANDALL 


/jjuix^  ~  fzayru^aJl. 


LIFE  AND  INFLUEnM^y  5  mt 

OF  THE  ^^^^^SiSmM^ 

V'' 

REV.  BENJAMIN  RANDALL 

FOUNDER  OF  THE 
FREE   BAPTIST  DENOMINATION 


Mr.  Randall  ne^er  ceased  to  love  the  larger  BaptUt  body.    la 
hU  ipirit  aad  that  of  our  cooudod  Matter  thii  volume  U  writteo. 


By  REV.  FREDERICK  L.  WILEY 


PHILADELPHIA 

AMERICAN  BAPTIST  PUBLICATION  SOCIETY 

BOSTON  CHICAGO  ST.  LOUIS 

TORONTO.  CAN. 


Copyright  1915  by 
A.  J.  ROWLAND,  Secretary 


Published  March,  1915 


TO 

xrbe  1Rev»  IHosca  (Siuinb^,  S),  2)* 

AN  EARLY  EDUCATOR  IN  OUR  HIGH-GRADE  SCHOOLS, 

AN  ABLE  MINISTER  OF  THE  LORD'S  GOSPEL, 

WHO  HAD  IT  IN   PURPOSE  TO  PUBLISH 

A  BIOGRAPHY  OF  BENJAMIN  RANDALL, 

BUT  WAS  CALLED  TO  HIGHER  LIFE 

DURING  THE  INITIAL  PROCESSES, 

THIS  WORK  IS   GRATEFULLY 

DEDICATED 


"  Feeding  on  lives  and  deeds  im- 
mortal, we  grow  strong  in  exalted 
resolve  and  actions  divine" 


FOREWORD 


The  first  Freie  Baptist  church  I  ever  saw 
soon  became  my  rcHgious  home;  and  mem- 
bership in  the  body  of  Christians  that  church 
represented  has  been  continuous  to  the  pres- 
ent time,  during  more  than  sixty  years. 
Mine  was  a  case  of  "  falling  in  love  at  first 
sight."  But,  like  all  properly  placed  aflfec- 
tion,  that  love  has  deepened  and  strength- 
ened with  the  passing  years. 

While  yet  in  the  days  of  my  youth,  I 
began  to  investigate  the  conditions  that  were 
claimed  in  justification  of  our  existence  as 
a  separate  religious  body.  That  interested 
me  in  the  founder  of  this  body,  Benjamin 
Randall.  As  I  studied  the  character,  labors, 
and  usefulness  of  this  man,  I  was  thrilled 
with  an  inexpressible  admiration  for  him. 

I  eagerly  devoured  all  available  printed 
literature  about  Mr.  Randall  and  his  times. 


Foreword 

I  visited  New  Durham,  the  place  of  his  resi- 
dence during  his  ministry,  while  yet  unpub- 
lished facts  and  authentic  traditions  about 
him  were  fresh  in  the  memory  of  the  oldest 
people  of  the  locality.  Some  of  these  were 
questioned.  I  had  access  to  records  written 
by  Mr.  Randall,  which,  if  published,  would 
make  two  or  three  respectable  volumes. 
These  were  laid  under  tribute. 

The  Rev.  Hosea  Quinby,  D.  D.,  had  it 
in  his  heart  to  publish  a  biography  of  Ben- 
jamin Randall;  but,  in  1878,  died  with  only 
a  mass  of  scrappy  material  to  represent  his 
purpose.  This  was  placed  in  my  hands  for 
discretionary  use.  A  careful  reading  of  this 
collection  discovered  but  few  facts  usable 
for  this  work  that  I  had  not  already  gleaned 
from  other  sources.  Some  of  these  facts 
have  been  assimilated. 

Up  to  this  stage  of  my  search  for  facts 
respecting  Mr.  Randall,  some  of  my  expe- 
riences— though  lacking  in  some  points  of 
analogy — have  reminded  me  of  Carlyle's 
quest  for  Cromwell.     For  more  than  two 


Foreword 

hundred  years,  facts  about  the  religious  life 
and  wise  statesmanship  of  Oliver  Crom- 
well were  buried  in  comparative  obscurity. 
**  Thomas  Carlyle,  with  his  passion  for  men 
who  have  done  something,  divined  the  truth 
about  Cromwell,  even  before  he  began  his 
search  among  the  rubbish-heaps  of  papers 
and  pamphlets  relating  to  his  period  of  the 
commonwealth,  which  had  been  dumped  in 
a  confused  mass  in  the  British  Museum." 

Among  the  books  that  have  been  helpful 
for  reference,  especially  in  writing  the  sec- 
tion on  "  Posthumous  Influence,"  grateful 
mention  would  be  made  of  the  "  Life  of 
Benjamin  Randall,"  by  Rev.  John  Buzzell; 
"  History  of  the  Freewill  Baptists,"  by  Isaac 
D.  Stewart,  D.  D. ;  "  Centennial  Record,"  by 
the  Free  Baptist  Printing  Establishment; 
the  "  Free  Baptist  Cyclopedia,"  by  Rev.  G. 
A.  Burgess,  A.  M.,  and  John  T.  Ward, 
D.  D. ;  "  Missionary  Reminiscences,"  by 
Mrs.  M.  M.  H.  Hills;  and  the  "  History  of 
the  Free  Baptist  Woman's  Missionary  So- 
ciety," by  Mrs.  Mary  A.  Davis. 


Foreword 

As  all  of  these  works  are  now  out  of  print, 
it  seems  fitting  that  a  brief  biography  of 
Benjamin  Randall  and  a  summary  of  his 
posthumous  influence  be  given  to  the  cur- 
rent public.  "  Men  who  have  understanding 
of  the  times,  to  know  what  Israel  ought  to 
do,"  have  conceded  the  demand  for  such  a 
work.  To  have  the  assurance  of  the  same 
men  that  the  humble  manuscript  submitted 
holds  the  supply  of  this  demand  is  very 
gratifying  to  the  writer. 

If  the  finished  product  shall  to  any  extent 
serve  as  an  interpreter  of  Benjamin  Ran- 
dall and  our  people  to  the  world — if  to  any 
extent  it  shall  strengthen  the  bond  of  union 
between  our  people  and  the  larger  Baptist 
body,  so  that  the  relation,  now  sympathetic 
and  cooperative,  may,  in  the  near  future,  be- 
come organic — these  results  will  be  in  line 
with  the  desire,  prayer,  and  hope  of  the 
author. 

Frederick  L.  Wiley. 

Lacokia,  N.  H.,  October,  1914. 


CONTENTS 

PART  I 
THE  LIFE-STORY 

CHAPTER  PAGE 

I.  Ancestry  and   Early   Years, 

1749-1770 3 

II.  Through  Darkness  to  Light, 

1770  12 

III.  Flattering  Business  P  r  o  s- 

pects  Declined,  1770- 1775.  •  23 

IV.  Patriotism     and    Christian 

Work,  1775-1776 30 

V.  Discovers  Himself  a  Baptist, 

1776  36 

VI.  From    Reading    Sermons    to 

Preaching,  1777 43 

VII.  Persecution    Fearlessly 

Faced,  1777 49 

VIII.  Randall  Moves  to  New  Dur- 
ham, 1778 57 


Contents 

CHAPTER  PAGE 

IX.  Called  to  Answer  as  to  Doc- 
trine, 1778-1779 63 

X.  If  Wisdom  and  Comity  had 
Dominated  "  Perhaps 
They  Wouldn't  " 72 

XL  The  Ordination  of  Mr.  Ran- 
dall, 1780 78 

XII.  New  Durham  Church 

Founded,  1780 82 

XIII.  The  Scriptures  Opened, 

1780 S7 

XIV.  Evangelistic  Work  in  New 

Hampshire    and    Maine, 
1780-1781  92 

XV.  Quarterly  Meeting  Organ- 
ized, iy^2-iyS2> 99 

XVI.  Getting     Together — Chris- 
tian Comity,  1784-1786. . .   no 

XVII.  Progress,  1787-1790 123 

XVIII.  Through   Reverses  to  Vic- 
tory, 1791 133 

XIX.  Higher  Organization,  1792.  140 


Contents 

CHAPTER  PACK 

XX.  Missionary    Journey 

Through  Forests,  1792.    149 

XXI.  Induction  to  the  Minis- 
try,  1792 155 

XXII.  Church  Music — Congre- 
gation versus  Choir, 
1793 161 

XXIII.  On  the  Trail  of  the  Pio- 

neer, 1793-1797 166 

XXIV.  Yearly  Meeting — Attend- 

ance —  Entertainment, 
1798 173 

XXV.  The  Transit  of  the  Cen- 
tury, i  799-1 801 181 

XXVI.  Denominational  Name, 

1804-1805   189 

XXVII.  Faint  Yet  Pursuing,  1807.  198 

XXVIII.  From  Grace  to  Glory,  1808.  209 

XXIX.  Mr.  Randall  in  Pen-pic- 
ture    220 

XXX.  The  Ministry  under  Ran- 
dall    22^ 


Contents 

PART  II 
POSTHUMOUS  INFLUENCE 

CHAPTER  PAGE 

XXXI.  The   Larger   Growth 
OF   A    Founder's 

Thoughts  241 

XXXII.  Church  Government...  244 

XXXIII.  Attitude  as  to  Intoxi- 

cants    248 

XXXIV.  Home  Missions 254 

XXXV.  Foreign  Missions 257 

XXXVI.  Educational  Work 262 

XXXVII.  Remembering   Those   in 
Bonds  as  Bound  with 

Them   267 

XXXVIII.  Work  Among  the  Freed- 

MEN 274 

XXXIX.  Our  Women  in  Coopera- 
tive Work 282 

XL.  Our  Young  People's 

Movement  287 

XLI.  Our  Special  Mission 292 

XLII.  The  Spirit  of  Randall  as 
Illustrated  by  Last 
General  Conference.  .  299 


LIST  OF  ILLUSTRATIONS 


PAGE 


Benjamin  Randall Frontispiece 

Rev.  John  Biizzell 156 

The  Randall  Monument 2ig 

Rev.  Enoch  Place 244 

Rev.  John  Colby 254 

Educational  Pioneers 262 

Block  and  Gavel 290 

Joseph  W.  Maiick,  LL.  D ^00 

Alfred  Williams  Anthony,  D.  D 50^ 


PART  I 
THE  LIFE-STORY 


B 


ANCESTRY   AND   EARLY   YEARS 
I749-I77O 

AS  with  the  heavenly  bodies,  so  with 
some  earthly  bodies,  in  contemplation 
of  them,  we  may  "think  God's  thoughts 
after  him.'*  As  with  the  heavenly  bodies, 
so  with  Benjamin  Randall.  In  his  sterling 
ancestry,  his  eventful  career,  and  his  glori- 
ous ascension  to  the  life  more  abundant,  we 
have  a  clear  illustration  of  the  design,  the 
providence,  and  the  grace  of  God. 

New  Castle,  New  Hampshire,  is  the  place 
where  Benjamin  Randall  first  saw  the  light 
of  this  world.  New  Castle  is  a  rock-bound 
island,  with  an  area  of  about  seven  hundred 
acres.  It  is  so  near  Portsmouth  as  to  be 
connected  to  the  city  by  a  bridge,  and  yet  is 
mostly  open  to  the  broad  ocean.  It  has  deep- 
water  surroundings,  thus  allowing  the  easy 
and  safe  approach  of  the  largest  craft.    In 

[3] 


Benjamin  Randall 

the  early  times  New  Castle,  then  called 
Great  Island,  held  the  highest  rank  in  the 
colony.  Its  position  attracted  settlers  as 
early  as  1623.  This  island  was  for  years 
not  only  the  general  mart  of  business  for  the 
infant  colony,  but  the  residence  of  the  colo- 
nial governors  and  other  leading  men,  the 
place  where  courts  were  held  and  justice  dis- 
pensed. 

William  Randall,  born  about  1610,  is  the 
only  immigrant  to  America  by  the  name  of 
Randall  of  whom  we  have  any  knowledge. 
He  came  to  Rhode  Island  in  1636,  but  was 
at  Marshfield,  Massachusetts,  in  1637.  In 
1640  we  find  him  settled  in  Scituate,  Massa- 
chusetts, where,  by  his  wife  Elizabeth,  he 
had  Sarah,  born  in  1640;  Joseph,  March, 
1642;  Hannah,  March,  1644;  William,  De- 
cember, 1647;  John,  April,  1650;  and  Benja- 
min, 1659. 

Joseph  Randall,  second,  married,  in  1673, 
Hannah,  daughter  of  William  Macumber, 
and  had  Elizabeth  and  Sarah,  twins,  born 
in    1673;    Joseph,    1675;    Hannah,     1677; 

[4] 


Benjamin  Randall 

Sarah,  1680;  Margaret,  1683;  Mary,  1684; 
and  Benjamin,  1688. 

The  last  named,  Benjamin  Randall,  mar- 
ried Mary,  daughter  of  Hon.  Shadrach  Wal- 
ton, of  New  Castle,  New  Hampshire,  where 
he  settled.  Respecting  the  children  of  this 
pair  we  know  nothing,  except  that  one  was 
a  son,  who  was  also  named  Benjamin.  This 
son  Benjamin  was  born  about  171 2,  and 
married  Margaret,  daughter  of  Capt.  Ben- 
jamin Mordantt,  sometimes  called  Mordan. 
This  Benjamin  Randall  of  1712  was  known 
as  Captain  Randall. 

Benjamin  Randall  and  Margaret  Mor- 
dantt Randall  had  nine  children,  of  whom 
Benjamin,  the  subject  of  this  story,  was  the 
oldest. 

Respecting  social,  military,  and  political 
rank,  at  his  birth,  February  7,  1749,  Benja- 
min, later  called  Elder  Randall,  entered  into 
an  honorable  heritage.  His  parents  were 
people  of  intelligence,  education,  and  refine- 
ment. His  Grandfather  Walton  was  of 
good  English  stock.    As  a  military  man,  this 

[S] 


Benjamin  Randall 

Walton  was  ensign  in  1691,  major  at  the  at- 
tack of  Fort  Royal  in  1707,  and  colonel  of 
the  Rangers  raised  the  next  winter  for 
guarding  the  New  Hampshire  coast  in  the 
Indian  troubles  of  the  times.  As  a  civilian, 
he  was  judge  of  the  Court  of  Common 
Pleas  in  163 5- 1638;  judge  of  the  Supreme 
Court  in  1638-1639,  and  again  in  1716-1737. 
He  received  the  commission  of  Councillor  to 
the  Governor  in  1716,  which  position  he 
probably  held  during  the  remainder  of  his 
life,  for  he  stood  as  senior  councillor  in  1733. 

Others  of  note  descended  from  the  same 
stock,  some  of  whom  contend  that  the  line 
passing  through  the  Walton  vein  can  be 
traced  back  through  several  distinguished 
nobles  to  a  monarch.  Mr.  Randall  would 
often  talk  facetiously  to  his  children  of  their 
noble  blood  as  a  motive  for  their  consistent 
behavior. 

In  early  youth  Benjamin  enjoyed  such 
means  for  mental  culture  as  were  afforded 
by  the  public  schools,  from  which,  with  his 
own  efforts  and  parental  aid,  he  obtained  a 

[6] 


Benjamin  Randall 

"good  commercial  education."  This  was 
supplemented  by  general  reading,  close 
study,  personal  experience,  and  observation, 
so  that  he  became,  in  an  all-round  sense,  well 
educated  for  his  age  and  times. 

As  soon  as  he  began  to  form  definite  no- 
tions of  the  divine  character  and  require- 
ments, his  mind  took  a  decidedly  religious 
turn.    He  says : 

At  the  age  of  five  I  seldom  closed  my 
eyes  in  sleep  at  night  without  prayer  to  God 
in  such  language  as  would  best  express  the 
feelings  of  my  heart.  In  those  exercises  I 
would  often  be  affected  to  tears.  From  that 
time  I  practised  secret  prayer  and  was  al- 
ways led  to  pray  on  my  knees  or  prostrate 
on  my  face,  though  I  had  never  seen  any  one 
pray  in  these  attitudes,  or  heard  that  any 
particular  attitude  had  been  enjoined  as  a 
duty. 

In  the  church  of  his  parents,  both  in 
family  and  public  devotions,  prayer  was  of- 
fered in  the  standing  attitude.  From  his 
earliest   remembrance,    !Benjamin   also   en- 

[7] 


Benjamin  Randall 

joyed  sanctuary  services.  With  him,  church 
attendance  was  never  regarded  as  an  irk- 
some duty,  but  always  as  a  glad  privilege. 

Benjamin's  father  was  a  sea-captain,  and 
a  portion  of  his  youth  was  spent  as  a  cabin- 
boy  on  board  his  father's  ship.  By  this  ex- 
perience the  circle  of  his  vision  was  enlarged, 
and  his  acquaintance  with  different  localities 
and  different  people  was  extended.  His 
desire  for  self-improvement  led  him  to  turn 
all  such  opportunities  to  good  account. 

But  a  seafaring  life  included  conditions 
that  were  not  congenial  to  his  refined  and 
sensitive  nature.  He  did  not  enjoy  the  so- 
ciety to  which  he  was  restricted  on  ship- 
board. Indeed,  he  was  constantly  shocked 
by  the  coarse  jokes  and  profanity  of  the 
sailors.  As  his  father  safeguarded  him  as 
much  as  possible,  and  as  he  kept  up  his  daily 
Bible  readings  and  devotions,  the  youth  was 
uncontaminated.  Yet  he  longed  for  condi- 
tions that  would  enable  him  to  choose  his 
social,  intellectual,  and  religious  environ- 
ment. 

[8] 


Benjamin  Randall 

When  Benjamin  was  nearly  eighteen 
years  of  age,  in  response  to  his  request,  his 
father  apprenticed  him  to  a  saihnaker  in 
Portsmouth,  with  whom  he  remained  till  he 
was  twenty-one.  In  connection  with  this 
apprenticeship,  after  strict  fidelity  to  busi- 
ness, which  he  rendered,  he  found  opportu- 
nities for  study  which  he  improved. 

But,  by  an  accidental  occurrence,  as  it 
might  seem  to  a  casual  observer,  young 
Randall  took  up  a  branch  of  secular  busi- 
ness for  which  his  practical  knowledge  of 
sailmaking  had  measurably  prepared  him, 
and  which  did  not  depend  for  its  success 
upon  location  in  a  seaboard  town.  And  this 
is  the  way  it  happened : 

Awhile  previous  to  his  majority,  Benja- 
min's father  purchased  for  him  a  "  dress- 
up  "  suit  from  rich,  light-colored  material, 
worn  by  society  gentlemen  at  that  time.  At- 
tired in  this,  he  attended  a  social  gathering 
where  the  chairs  had  been  recently  "  done 
over  "  in  dark  paint,  not  yet  hard  dry.  On 
reaching  home  Randall  found  his  garments 

[9] 


Benjamin  Randall 

irregularly  mottled.  He  did  not  want  his 
father  to  know  of  the  accident.  But  how 
could  he  conceal  it? 

In  this  dilemma  he  called  his  own  re- 
sourcefulness to  the  rescue.  Having  at  hand 
all  needed  furnishings,  and  having  learned 
their  use  at  sea  and  at  sailmaking,  he  retired 
to  his  room,  where  "  positively  no  admit- 
tance "  was  to  be  allowed,  and  set  about  the 
task  of  changing  the  leopard's  spots.  Fortu- 
nately, the  goods  were  reversible.  He  ripped 
the  garments  apart  and  turned  them  with 
such  complete  success  in  workmanship  that 
no  visible  traces  of  his  accident  remained. 
Thus  commenced  his  efforts  as  a  tailor,  at 
which  trade  he  became  proficient,  and  to 
which  he  turned  in  after  years,  as  Paul 
turned  to  his  tent-making,  when  necessity 
was  upon  him,  for  honorable  support. 

All  who  impartially  read  the  religious  his- 
tory of  the  eighteenth  century,  and  later, 
must  admit  that  our  country  owes  much  to 
the  parents  of  Benjamin  Randall  for  giving 
it  such  a  son,  and  for  training  him  so  strictly 

[lO] 


Benjamin  Randall 

in  the  Puritanic  system — a  system  well 
adapted  to  bringing  the  whole  person  under 
the  restraints  of  proper  discipline,  begetting 
in  him  the  habit  of  cheerfully  submitting  to 
the  inevitable  and  courageously  doing  ob- 
vious duty. 

From  home  care  and  home  culture  the 
youth  was  enabled  to  carry  into  the  world 
those  habits  of  neatness  and  order,  of  in- 
dustry and  uprightness  which  ever  proved 
invaluable  treasures,  opening  to  him  doors 
of  acceptable  entrance  and  success,  which 
might  have  remained  closed  to  others  less 
favored.  Thus  they  laid  in  him  a  solid  foun- 
dation upon  which  the  grace  of  God  built  a 
noble  superstructure. 


[Ill 


II 


THROUGH    DARKNESS   TO   LIGHT 
1770 

FROM  early  childhood,  through  youth 
to  manhood,  Benjamin  Randall  had 
sustained  the  habit  of  daily  Scripture  read- 
ing and  prayer.  His  external  life  had  been 
in  strict  conformity  to  the  standards  of 
morals  held  and  taught  by  his  ancestral 
church — "  The  Standing  Order."  But  soon 
after  passing  his  majority  he  entered  a  re- 
ligious experience,  to  him  entirely  new. 

In  1 769- 1 770,  George  Whitefield  made 
the  last  of  his  several  evangelistic  tours  in 
this  country.  He  arrived  at  Portsmouth, 
New  Hampshire,  on  the  twenty-third  of 
September,  1770.  But,  personally,  Mr. 
Randall  was  in  neither  mental  nor  spiritual 
condition  to  give  him  a  cordial  welcome. 
Not  that  he  lacked  interest  in  anything  that 
might,  in  his  opinion,  make  for  public  right- 

[12] 


Benjamin  Randall 

eousness,  but,  as  judged  by  the  "  Standing 
Order,"  the  cause  of  religion  had  suffered 
somewhat  in  that  vicinity  by  certain  trav- 
eling preachers.  Mr.  Randall's  sympathy 
with  the  established  church,  and  his  natural 
love  of  order,  roused  his  antagonism  against 
all  preachers  except  the  settled  Congrega- 
tional clergy. 

The  next  day  after  the  arrival  of  White- 
field,  Randall,  prompted  largely  by  curiosity, 
followed  the  crowd  into  what  was  called  the 
•'  Great  Meeting-house,"  but  with  the  reso- 
lution that  the  preaching  of  the  evangelist 
should  have  no  effect  on  him.  Thus  forti- 
fied, he  heard  Whitefield  several  times,  the 
last  being  on  Friday  before  the  death  of 
the  great  evangelist,  which  occurred  on  the 
following  Sunday. 

A  record  found  in  Randall's  journal  has 
this:  "The  next  Sabbath,  September  thir- 
tieth, our  minister  went  to  Portsmouth  to 
preach  in  the  Great  Meeting-house,  taking 
me  with  him."  Then  no  bridge  connected 
New  Castle  with  the  mainland,  hence,  the 

[13] 


Benjamin  Randall 

minister  needed  some  one  to  row  him  over 
to  Portsmouth  that  day  for  his  meeting. 
Randall,  being  an  expert  on  the  water,  and 
very  companionable  withal,  was  selected  for 
that  purpose.  In  view  of  what  occurred 
later,  this  arrangement  seemed  providential. 

At  noon  that  day,  while  Randall  was  con- 
versing with  a  friend,  a  mounted  herald  ap- 
proached, proclaiming  as  he  rode :  "  Mr. 
Whitefield  is  dead!  Died  this  morning  at 
Newburyport,  about  six  o'clock !  "  This  an- 
nouncement greatly  shocked  Mr.  Randall. 
The  sermons  he  had  heard  from  the  lips  of 
Mr.  Whitefield  were  passed  in  review.  His 
mind  was  quickened,  his  conscience  was 
aroused.  He  conceded  the  truth  of  those 
sermons  and  felt  self -condemned  that  he 
had  allowed  prejudice  to  delay  his  apprecia- 
tion so  long. 

Respecting  the  announcement  of  the 
herald,  Randall  says : 

As  I  heard  this  voice,  an  arrow  from  the 
Almighty  pierced  my  heart.  Mr.  Whitefield 
was  a  man  of  God  and  I  have  spoken  re- 

[14] 


Benjamin  Randall 

proachfully  of  him.  That  voice  is  now  si- 
lent in  death.  I  would  sacrifice  anything  if 
I  could  hear  it  again.  But  that  cannot  be. 
With  what  a  loss  have  I  met !  On  reaching 
home,  I  took  my  room  to  mourn  in  solitude 
over  my  condition.  My  former  religion 
seemed  altogether  worthless.' 

On  October  fifteenth,  while  musing  on 
my  condition,  I  fell  into  the  following  train 
of  thought :  "  Once  I  was  company  for 
almost  every  one,  but  now  for  none.  I  took 
pleasure  in  the  world,  but  now  there  re- 
mains nothing  of  that.  All  things  appear 
insipid.  I,  who  used  to  enjoy  so  much  in 
prayer,  now  cannot  oflfer  one  petition."  Yet, 
on  second  thought,  I  know  I  did  pray, 
though  I  did  not  enjoy  prayer  as  formerly. 
While  thus  musing,  Hebrews  9 :  26  came  to 
my  mind :  "  But  now  once  in  the  end  of  the 
world  hath  he  appeared  to  put  away  sin  by 
the  sacrifice  of  himself."  I  was  in  such  deep 
meditation  that  the  words  passed  without 
particular  notice.  They  came  up  the  second 
time,  however;  then  I  began  to  think.  What 
can  the  passage  mean?  "But  now  once  in 
the  end  of  the  zvorld  hath  he  appeared  to  put 
away  sin  by  the  sacrifice  of  himself/* 

[15] 


Benjamin  Randall 

While  meditating  upon  the  text  my 
burden  rolled  off,  leaving  me  calm  and 
peaceful.  As  my  faith  grasped  the  meaning 
of  the  text  I  gave  glory  to  God.  And  what 
a  joy  filled  my  soul!  I  could  now  see  in 
Jesus  Christ  a  blessed  sacrifice  for  sin,  to 
the  full  satisfaction  of  divine  justice.  How 
the  character  of  Jesus  shone  in  my  soul! 
For  a  time  I  could  do  nothing  but  repeat 
the  name  of  Jesus.  Jesus!  Jesus!!  It 
seemed  to  me  that  if  I  had  a  thousand  souls 
I  could  trust  them  all  in  his  hands.  I  saw  in 
him  universal  love,  a  universal  atonement,  a 
universal  call  to  man,  and  felt  confident  that 
none  could  ever  perish  but  those  who  re- 
fused to  obey. 

Then  what  love  I  felt  for  all  mankind — 
longing  that  they  too  might  share  in  the 
fulness  which  I  saw  so  extensive  and  so 
free.  What  pity  flowed  into  my  soul  for 
poor  sinners,  whom  I  saw  to  be  in  the  gall 
of  bitterness  and  the  bonds  of  iniquity. 

Now  the  question  may  arise  as  to  Ran- 
dall's piety  previous  to  this  awakening  under 
the  preaching  of  Whitefield.  Let  us  see. 
The   habit   of   daily   Bible   reading,    daily 

[i6] 


Benjamin  Randall 

prayer,  regular  attendance  upon  church 
services,  and  the  faithful  observance  of  all 
means  of  grace  known  to  him,  had  been  sus- 
tained from  early  childhood,  through  the 
years  of  youth,  up  to  manhood. 

In  the  exuberance  of  youth  he  had  in- 
dulged in  a  few  social  pastimes,  but  none  not 
approved  by  his  parents  and  family  church. 
Up  to  Whitefield's  visit  to  Portsmouth,  Ran- 
dall's deportment  had  been  above  reproach. 
Respecting  his  internal  condition,  he  might 
have  said  with  Paul :  "  I  have  lived  in  all 
good  conscience  before  God  unto  this  day." 
In  the  anguish  of  his  soul,  when  struggling 
for  clearer  evidence  of  divine  acceptance,  he 
refers  to  the  fact  that  formerly  he  "  enjoyed 
so  much  in  prayer."  Now,  only  those  who 
are  in  right  relations  to  God,  enjoy  prayer. 
His  mental  antagonism  to  Mr.  Whitefield 
was  not  occasioned  by  the  doctrines  that 
were  preached,  but  by  his  prejudice  against 
all  traveling  preachers. 

The  experiences  of  Mr.  Randall,  though 
not  common,  are  not  unknown  to  history. 

c  [17] 


Benjamin  Randall 

They  place  him  in  a  class  with  some  other 
religious  leaders.  Among  representative 
cases,  reference  might  be  made  to  the  de- 
cisive hours  in  the  lives  of  Augustine, 
Luther,  and  John  Wesley.  Of  these,  the  ex- 
periences of  John  Wesley  were,  in  many  re- 
spects, duplicated  by  those  of  Randall. 

John  Wesley  was  well  born.  The  piety  he 
learned  and  imbibed  at  his  mother's  knee  he 
carried  through  educational  processes  into 
sacred  orders.  But,  it  is  more  than  probable 
that,  with  all  his  early  excellences — and  he 
had  many — he  placed  undue  emphasis  upon 
good  works  as  a  condition  of  saving  grace. 
One  of  his  biographers,  referring  to  this 
period,  says :  "  He  was  narrowly  introspec- 
tive and  exclusively  bent  on  saving  his  own 
soul." 

Wesley's  mission  to  Georgia,  though  not  a 
total  failure,  was  far  from  a  brilliant  suc- 
cess. The  Georgian  colonists  did  not  take 
kindly  to  his  methods,  and  the  Indians  he 
had  hoped  to  convert  wanted  none  of  his  re- 
ligion.   After  a  brief  effort  he  returned  to 

[i8] 


Benjamin  Randall 

England,  thoroughly  disgusted — with  him- 
self. On  his  voyage  home  he  wrote  in  his 
"  Journal " :  "  I,  who  went  to  America  to 
convert  others,  was  never  converted  myself. 
I  am  a  child  of  wrath,  an  heir  of  hell." 
Wesley  afterward  retracted  these  extreme 
statements;  but  they  show  his  mood  on  re- 
turning from  his  Georgian  mission. 

But  if  a  prophet  had  whispered  in  the  ear 
of  John  Wesley,  he  might  have  said :  "  Be  of 
good  cheer!  It  is  the  divine  order  that  suf- 
fering should  be  the  price  of  usefulness. 
The  Lord  would  show  thee  how  great  things 
thou  must  suffer  for  his  name's  sake.  Only 
be  thou  strong  and  very  courageous.  Thou 
shalt  yet  renew  the  religious  life  of  thy 
beloved  England.  Thy  disciples  shall  yet 
spread  over  the  same  America  that  wit- 
nessed thy  humiliation.  Thou  shalt  yet  have 
the  world  for  thy  parish." 

For  a  while  after  Wesley  reached  Eng- 
land he  preached  a  faith  for  which  he  con- 
fessed himself  to  be  waiting.  But  after  a 
few  months  he  got  the  blessing  he  sought, 

[19] 


Benjamin  Randall 

and  a  paragraph  quoted  from  his  journal 
gives  the  manner  of  it : 

In  the  evening  I  went  unwilHngly  to 
a  society  (of  Moravians)  in  Aldersgate 
Street,  London,  where  one  was  reading 
Luther's  preface  to  the  Epistle  to  the  Ro- 
mans. About  a  quarter  before  nine,  while 
he  was  describing  the  change  which  God 
works  in  the  heart,  through  faith  in  Christ, 
I  felt  my  heart  strangely  warmed.  I  felt  I 
did  trust  Christ,  Christ  alone,  for  my  salva- 
tion ;  and  an  assurance  was  given  me  that  he 
had  taken  away  my  sins — even  mine — and 
saved  me  from  the  law  of  sin  and  death. 

Where  there  is  evidence  of  former  piety 
up  to  crises  such  as  here  described,  the  most 
recent  psychology  regards  these  sudden 
transitions  from  a  lower  to  a  higher,  a  per- 
turbed to  a  restful,  spiritual  state,  however 
caused,  as  incidents  to  mark  the  ingress  of 
new  truths  and  new  motives  otherwise  in- 
accessible. This  philosophy  seems  to  have 
application  to  both  Wesley  and  Randall. 

But  our  special  interest  centers  in  Ran- 

[20] 


Benjamin  Randall 

dall.  May  we  not  account  for  this  crisis  in 
his  rehgious  experience  in  a  way  entirely 
consistent  with  a  concession  to  his  former 
piety  and  God's  gracious  purposes  concern- 
ing him  ?  It  seems  evident  that  Randall  had 
been  pious  from  his  childhood  up  to  this 
crisis.  But  it  seems  quite  as  evident  that 
his  piety  had  been  self -centered,  and  there- 
fore of  a  low  order.  His  dominant  motive 
seems  to  have  been  to  save  his  own  soul  and 
make  sure  of  heaven.  If  he  had  died  during 
those  years  he  would  doubtless  have  been 
saved,  as  were  probably  some  of  the  "  Pil- 
lar Saints  "  and  other  ascetics,  who  never 
knew  till  they  got  to  heaven  how  they  failed, 
because  of  their  narrowness,  of  a  more 
abundant  entrance. 

Benjamin  Randall  was  a  chosen  vessel 
unto  the  Lord,  to  bear  his  name  before  the 
Gentiles  and  God's  Israel.  But  before  he 
could  receive  his  commission  he  must  be 
lifted  from  a  lower  to  a  higher  plane  of 
Christian  life.  He  must  know,  as  he  had 
never  known  before,  the  exceeding  sinful- 

[31] 


Benjamin  Randall 

ness  of  sin.  He  must  realize  as  he  had 
never  reaHzed  before,  its  hatefulness  in  the 
sight  of  God.  He  must  have  a  fuller  reali- 
zation, than  he  had  ever  had  before,  of  the 
sweet  peace  that  follows  deliverance  from 
sin,  and  the  ecstatic  joy  of  a  heart  filled  with 
God's  abounding  grace. 

Some  of  the  processes  of  this  uplift  were 
so  agonizing  that  it  is  not  strange  that  Ran- 
dall was  at  times  led  to  question  the  genuine- 
ness of  his  former  piety.  But  short  of  these 
experiences,  Randall  could  not  have  stood 
with  God  upon  the  mount.  Short  of  these 
experiences  he  could  not  have  had  a  vision 
of  his  future  field  of  labor.  Short  of  these 
experiences  he  could  not  have  efficiently  filled 
the  interim  between  the  mount  of  vision 
and  the  glory  beyond. 


[32] 


Ill 


FLATTERING   BUSINESS    PROSPECTS   DECLINED 

I 770- I 775 

MR.  RANDALL  spent  the  summer  of 
1 77 1  at  his  trade,  in  Marblehead  and 
Salem.  He  lived  a  watchful  and  devoted 
life,  and  attended  religious  services  strictly 
with  his  own  sect.  During  this  time  he  had 
an  offer  which  gave  flattering  prospects  of 
soon  making  him  a  man  of  wealth.  This, 
however,  he  declined  to  accept,  and  for  rea- 
sons that,  at  the  time,  he  could  neither  un- 
derstand nor  explain.  In  referring  to  the 
matter  he  says :  "  But  since,  I  have  seen  that 
God  overruled  in  the  matter,  having  other 
and  more  important  work  for  me  in  pros- 
pect." 

Randall  returned  to  New  Castle  in  Octo- 
ber, hired  a  sail-loft,  and  set  up  business  for 
himself.  On  the  twenty-eighth  day  of  No- 
vember he  was  united  in  marriage  with  Miss 

[231 


Benjamin  Randall 

Joanna  Oram,  youngest  daughter  of  Capt. 
Robert  Oram,  of  Kittery,  Maine.  Captain 
Oram  was  a  native  of  Topsham,  England. 
In  early  manhood  he  migrated  to  America 
and  landed  in  the  South,  but  after  a  brief 
stay  he  settled  at  Kittery,  married  Joanna 
Mitchell  and,  as  was  the  manner  of  the 
times,  raised  up  a  family  of  which  Joanna, 
born  March  2,  1748,  became  the  wife  of 
Benjamin  Randall. 

The  record  Randall  made  in  his  "Jour- 
nal "  respecting  the  good  providences  of  God 
in  the  person  of  his  wife,  he  never  had  oc- 
casion to  revise:  "  I  believe  she  was  the  gift 
of  God  to  me,  and  that  no  woman  was  ever 
better  suited  to  the  place  in  which,  she  was 
to  stand.    May  God  have  the  praise." 

When  the  newly  married  pair  commenced 
housekeeping  they  erected  the  family  altar, 
which  stood  till  death  broke  in  upon  the 
union. 

In  the  fall  of  1772  Mr.  Randall  called  on 
his  pastor  and  informed  him  of  the  desire, 
on  the  part  of  himself  and  wife,  to  become 

[24] 


Benjamin  Randall 

members  of  the  church,  and  received  the 
reply:  "  Well,  Mr.  Randall,  I  am  glad  you 
have  come  to  a  sense  of  your  duty ;  I  will  pro- 
pound you  next  Sabbath."  On  saying  this, 
the  pastor  was  about  to  leave  the  room.  But 
the  applicant,  having  anticipated  that  he 
might  be  examined  on  his  Christian  experi- 
ence and  views  of  religious  doctrine,  asked 
for  such  advice  as  might  seem  needful,  pre- 
paratory to  such  an  important  step.  To  this 
no  answer  came.  Mr.  Randall  persisted, 
however,  as  he  tells  us : 

After  a  pause  in  the  conversation  I 
broke  the  silence  and,  in  short,  related  to  him 
what  the  Lord  had  done  for  my  soul.  To 
this  he  made  no  reply,  but  looked  as  though 
he  thought  it  strange.  I  requested  that  I 
might  see  the  covenant  and  have  it  ex- 
plained, that  I  might  be  sure  that  I  under- 
stood its  import.  He  permitted  me  to  take 
a  copy  home  for  examination.  In  response 
to  my  invitation,  he  promised  to  call  and 
interview  my  wife  on  the  matter.  This  call 
he  made  the  next  day,  staying  perhaps  an 
hour,  but  saying  nothing  on  reHgious  sub- 

[25] 


Benjamin  Randall 

jects  during  the  time.  When  rising  to  leave, 
he  turned  to  Mrs.  Randall  and  said :  "  Your 
husband  tells  me  you  have  a  mind  to  join 
the  church.  I  will  propound  you  to-mor- 
row." 

Mr.  and  Mrs.  Randall  were  duly  received 
to  membership  in  the  Congregational  church 
at  New  Castle.  But  Mr.  Randall  soon  found 
that  he  had  united  with  a  people  whose  re- 
ligious experience  was  not  like  his  own — a 
people  who  neither  shared  with  him  his 
heavenly  emotions  nor  his  burning  zeal  for 
the  salvation  of  souls.  But  let  him  speak  for 
himself: 

On  better  acquaintance,  I  found  that  the 
church  had  neither  order  nor  discipline. 
Men  of  intemperate  and  corrupt  habits  were 
allowed  to  come  each  month  to  the  commu- 
nion without  reproof.  This  discovery,  with 
a  view  of  the  condition  in  which  those  were 
who  made  no  pretense  to  piety,  caused  me 
such  great  distress  of  mind  that  at  times  it 
seemed  as  though  I  could  not  live.  My 
food  became  tasteless,  and  sleep  departed 

[26] 


Benjamin  Randall 

from  my  eyes.  By  night,  when  whole  fami- 
lies were  sleeping,  I  would  walk  the  streets, 
stop  before  their  doors,  lamenting  their  con- 
dition, and  praying  God  in  their  behalf. 

As  opportunity  offered,  Randall  talked 
with  his  brethren  respecting  the  importance 
of  a  deeper  work  of  grace  in  the  church  and 
efforts  for  the  salvation  of  those  outside. 
Thus  matters  continued  till  the  spring  of 
1774,  when  Randall  felt  impelled  to  go  for- 
ward in  a  more  open  and  decided  effort. 

He  conceived  the  plan  of  opening  meet- 
ings in  which  the  people  could  listen  to  the 
reading  of  printed  sermons  and  exercise 
their  gifts  in  prayer,  exhortation,  and  sing- 
ing. This  suggestion,  when  confided  to  Ran- 
dall's special  sympathizers,  received  their 
hearty  approval. 

The  first  move  was  to  get  the  consent  of 
their  pastor,  which  was  given  with  apparent 
cordiality,  and  with  a  promise  of  occasional 
attendance  himself.  These  new  gatherings 
caused  no  little  excitement  in  the  place. 
Whatever  the  motive  on  the  part  of  the 

[27] 


Benjamin  Randall 

people,  they  were  largely  attended  and  there 
were  indications  of  a  general  revival. 

The  local  pastor  attended  but  once,  and 
then  showed  signs  of  disapproval.  From 
later  manifestations  it  became  evident  that 
he  was  jealous  of  Mr.  Randall  for  starting 
another  religious  center  which,  though  in- 
tended as  a  helping  hand  of  the  church,  was 
regarded  by  the  pastor  as  a  rival.  This 
feeling  of  alienation  on  the  part  of  the 
pastor  ripened  into  coldness,  and  finally 
antagonism. 

As  Mr.  Randall  loved  his  ancestral  church 
and  desired  its  welfare,  as  he  loved  his  na- 
tive town  and  desired  its  evangelization,  as 
he  loved  his  pastor  and  desired  to  be  a 
worker  together  with  him  for  public  better- 
ment, the  developments  described  in  the 
foregoing  paragraphs  were  the  cause  of 
bitter  grief  to  his  soul.  But  they  opened  his 
eyes  clearly  to  the  fact  that  it  would  be 
neither  for  his  own  benefit  nor  for  the  glory 
of  God  for  him  to  continue  his  membership 
with  that  church.     So,   after  making  the 

[28] 


Benjamin  Randall 

matter  a  subject  of  fasting  and  prayer,  he 
sadly,  but  decisively,  withdrew. 

How  sad,  alarmingly  sad,  was  the  re- 
ligious condition  of  that  community!  What 
a  demand  for  a  radical  reform!  But  the 
conditions  of  reformation  were  already 
present  and  operative.  A  small  cloud  was 
already  in  the  heavens,  and  the  sound  of 
abundance  of  rain  would  soon  be  heard. 


[291 


IV 

PATRIOTISM    AND    CHRISTIAN    WORK 

I 775- I 776 

IN  common  with  many  patriots  of  his 
times,  Mr.  Randall  had  a  military  ex- 
perience. The  clouds  of  the  Revolution,  so 
long  and  so  sullenly  gathering,  had  at  length 
shut  down  over  the  country  with  terrific 
gloom.  Indeed,  on  the  plains  of  Lexington, 
the  war  had  already  begun.  There  was  not 
one  drop  of  Tory  blood  coursing  through 
the  veins  of  young  Randall,  and  with  all  the 
ardor  of  his  nature  he  responded  to  his 
country's  call  for  patriots. 

According  to  an  article  in  the  Adjutant- 
general's  Department  of  New  Hampshire, 
awhile  previous  to  the  real  outbreak,  from 
apprehensions  of  danger  on  our  coast,  cer- 
tain of  the  militia  were  called  to  muster  at 
New  Castle.  Among  these,  Mr.  Randall 
was  enrolled  in  the  company  of  Capt.  John 

[30] 


Benjamin  Randall 

Parsons.  But  the  fear  soon  subsided,  and 
the  company  was  dismissed. 

Early  in  the  summer  of  1775  a  British 
man-of-war  hove  in  sight  and  lay  near  New 
Castle.  As  the  town  was  wholly  unpro- 
tected, the  people  very  naturally  feared  that 
it  might  wantonly  be  laid  in  ashes  as  had 
been  Falmouth,  now  Portland,  and  other 
coast  towns  that  year. 

Mr.  Randall  and  his  brethren  held  a  spe- 
cial meeting  for  fasting  and  prayer  that  the 
impending  danger  might  be  averted.  What 
influence  this  observance  exerted  we  may 
never  know.  But  New  Castle  was  saved  and 
the  warship  sailed  away. 

In  October  the  danger  from  the  enemy 
became  so  threatening  that  the  people  fled 
from  New  Castle  into  the  country.  Ran- 
dall was  opposed  to  going;  but,  as  his  wife 
was  in  such  fear,  he  assented  and  moved  his 
family  to  the  upper  part  of  Kittery.  As  a 
sufficient  number  of  troops  had  arrived  to 
guard  the  place,  in  November  he  removed 
his  family  to  New  Castle,  and  immediately 

[31] 


Benjamin  Randall 

enlisted  for  two  months  as  assistant  com- 
missary. As  a  matter  of  curiosity,  and  as 
an  illustration  of  his  characteristic  atten- 
tion to  details,  a  scrap  of  his  commissary 
account,  found  among  his  papers,  is  here 
reproduced : 

An  Inventory  of  Sundries  Received  in 
Store  for  the  Use  of  Troops 

40  iron  pots,  3  iron  kettles,  6  frying-pans, 
2J  water-pails,  29  wooden  bowls  and  plat- 
ters, I  earthen  bowl,  2  wooden  ladles,  i 
shovel,  I  hoe,  i  skillet  with  handle  broken, 
2  iron  bars,  5  powder-barrels,  2  pairs  iron 
hinges  and  gudgeons,  i  stone  hammer,  i 
hand-saw,  i  powder  canister,  2  qt.  tin  meas- 
ures, I  pint  do.,  I  gill  do.,  i  ax,  i  small  piece 
of  rope. 

Taken  Out  of  Stock  Since 

5  iron  pots,  4  frying-pans,  4  water-pails, 
I  ax.  The  same  for  the  soldiers  at  Fort 
Hancock,  i  pot  at  Mrs.  Pritchard's,  i  do.  at 
Mrs.  Tarlton's,  i  do.  at  Fort  Hancock,  i  pot 
at  the  old  fort. 

[32] 


Benjamin  Randall 

By  reference  to  State  documents  it  is  as- 
certained that,  after  his  commissary  service, 
Mr.  Randall  reenlisted,  September  lo,  1776, 
as  sergeant  in  the  company  of  Captain  Calf, 
regiment  of  Col.  Pierce  Lang.  By  putting 
accounts  together,  it  is  found  that  in  dif- 
ferent capacities  Mr.  Randall  served  in  the 
Revolutionary  struggle  nearly  a  year  and  a 
half.  It  is  known  that  during  the  first  two 
months  of  service  he  received  two  pounds, 
about  ten  dollars,  per  month.  It  is  probable 
that  later  his  pay  was  made  to  correspond 
with  his  official  advancement. 

Respecting  his  religious  state  while  in  the 
army,  Mr.  Randall  says : 

All  the  time  I  was  a  soldier  I  enjoyed 
much  of  the  divine  presence.  Indeed,  I 
never  lived  nearer  to  God  than  during  that 
campaign  experience. 

Josiah  Magoon,  a  fellow  soldier  with 
Randall,  but  later  a  Free  Baptist  minister, 
left  this  record: 

D  [33] 


Benjamin  Randall 

Mr.  Randall  was  a  highly  intelligent,  ac- 
tive, and  upright  young  man.  His  habits 
were  excellent;  he,  with  his  brethren,  kept 
up  a  meeting  in  the  place,  which  caused  the 
remark  in  camp  that  "  Randall  means  to  be 
a  preacher."  His  influence  among  the  sol- 
diers was  of  a  most  salutary  character.  He 
was  accustomed  to  visit  the  sick  and  admin- 
ister to  them  the  consolations  of  religion; 
indeed,  doing  largely  the  duties  of  a  chap- 
lain. Thus  many  a  desponding  heart  was 
cheered  and  made  strong  by  his  efforts. 

But  some  of  the  scoffing  class  for  a  time 
took  occasion  to  deride  him  for  what  he  was 
doing.  To  this,  however,  Colonel  Mooney 
brought  an  effectual  end.  This  officer  was  a 
stern  man  and,  withal,  a  great  lover  of  order 
and  uprightness.  He  admired  the  untiring 
efforts,  gratuitously  bestowed  by  Mr.  Ran- 
dall, for  bettering  the  condition  of  those 
called  out  for  the  defense  of  their  country. 
Hearing  of  these  indignities,  at  the  next 
parade  he  called  the  attention  of  the  regi- 
ment to  the  matter,  expressing  his  deep  cha- 
grin at  the   fact  that  any  of  his  soldiers 

[34] 


Benjamin  Randall 

should  show  themselves  so  vile  ana  debased. 
He  stated  with  unmistakable  words  and 
accents  that  a  repetition  of  that  abuse  would 
be  visited  with  severe  punishment.  This 
had  the  effect  desired. 

These  facts  about  Colonel  Mooney  were 
stated  by  his  son  John,  then  a  youth  in  army 
service,  in  attendance  on  his  father,  but 
years  later  Judge  Mooney  of  New  Hamp- 
ton. 


[35] 


V 


DISCOVERS    HIMSELF   A   BAPTIST 
1776 

THOUGH  separated  from  the  church 
which  did  not  accept  kindly  his  efforts 
of  service,  Mr.  Randall  did  not  long  remain 
isolated.  His  yearnings  of  soul  for  conge- 
nial associations  were  soon  gratified.  Those 
of  like  desires  for  higher  attainments  in 
Christian  life  soon  gathered  about  him. 
The  very  few  of  this  class  belonging  to  the 
church  he  had  left  soon  followed  his  exam- 
ple and  also  withdrew.  Those  doing  this 
clung  to  each  other  with  great  tenacity. 
Though  few  in  numbers,  and  the  objects  of 
much  persecution,  they  trusted  in  God  and 
pressed  forward.  They  also  opened  meet- 
ings for  religious  services  by  themselves. 
Among  evidences  of  God's  approval  they 
were  favored  with  a  gradual  increase,  both 
in  numbers  and  Christian  graces. 

[36] 


Benjamin  Randall 

Notwithstanding  the  excitements  inci- 
dental to  martial  surroundings,  Mr.  Randall 
began  to  feel  strong  convictions  that  he 
ought  to  preach  the  gospel.  These  convic- 
tions followed  him  wherever  he  went  or 
however  engaged. 

The  time  that  remained  to  Mr.  Randall, 
aside  from  the  exactions  of  his  official 
duties,  he  devoted  to  the  study  of  the  Bible, 
with  special  reference  to  the  subject  of  bap- 
tism. He  became  convinced  that  believers 
are  the  only  proper  subjects  of  the  ordi- 
nance, and  that  immersion  is  the  only  scrip- 
tural mode  of  administration.  In  short,  he 
found  that  to  be  consistent  with  God's  word 
he  must  come  out  a  Baptist.  Though  he 
wanted  to  know  the  truth  as  to  this  and  all 
other  matters  pertaining  to  doctrine,  it  was 
with  sadness  that  he  made  this  discovery. 
He  says: 

Though  it  was  like  taking  away  a  right 
hand  to  give  up  my  former  views  on  this 
point,  I  durst  not  hold  them  where  I  found 
not  a  "  Thus  saith  the  Lord." 

[37] 


Benjamin  Randall 

Mr.  Randall's  convictions  respecting  the 
ministry,  to  which  reference  has  been  made, 
grew  more  and  more  absorbing.  A  quota- 
tion from  his  journal  is  illustrative: 

One  day  while  I  was  attending  to  my 
usual  duties,  and  at  the  same  time  bewailing 
the  state  of  the  ungodly,  the  power  of  God 
seemed  to  impress  me  to  go  out  and  warn 
them.  But,  while  pleading  against  this  be- 
cause of  my  insufficiency,  these  words  came 
impressively  to  my  mind,  "  Set  them  before 
them."  On  turning  to  my  Bible,  the  first 
words  that  caught  my  eye  were  these :  "  And 
when  he  had  taken  the  five  loaves  and  two 
fishes,  he  looked  up  to  heaven,  and  blessed 
and  brake  the  loaves,  and  gave  them  to  his 
disciples  to  set  before  them."  Considering 
how  the  disciples  remonstrated  because  they 
had  so  little,  and  how  Christ  multiplied  it, 
my  pleas  were  all  silenced. 

Soon  after  becoming  settled  on  the  doc- 
trine of  baptism,  Mr.  Randall's  own  duty  in 
the  matter  confronted  him.  He  at  first 
thought  of  going  to  Stratham  and  seeking 
baptism  at  the  hand  of  Doctor  Shepard. 

[38] 


Benjamin  Randall 

Then,  again,  he  felt  that  he  must  consult,  at 
least,  his  brother  Trefethren  on  the  subject. 
Hence  he  set  off  one  evening  for  that  pur- 
pose. On  the  way  he  met  the  object  of  his 
visit  coming  to  interview  him  on  the  same 
subject.  Both  were  greatly  surprised  and 
overjoyed  at  the  coincidence.  They  inter- 
preted this  as  providential,  and  by  it  their 
faith  w^as  much  strengthened.  They  con- 
cluded, however,  to  keep  this  change  of 
views  to  themselves  until  its  declaration 
might  be  made  without  endangering  division 
in  their  company,  and  planned  to  go  to  some 
other  place  and  receive  baptism.  But  before 
an  opportunity  for  this  presented,  it  seemed 
to  Mr.  Randall  wise  to  modify  their  plans  so 
far  as  to  test  the  sentiments  of  others  asso- 
ciated with  them.  But  here  is  his  own  story 
about  it : 

We  were  met  in  one  of  our  private  fasts, 
and  were  enjoying  a  blessed  meeting.  I 
thought  I  would  attempt  to  ascertain  the 
minds  of  all  present  respecting  baptism,  and 
commenced  thus :  "  What  a  poor  little  com- 

[39] 


Benjamin  Randall 

pany  of  speckled  birds  we  are  I  We  belong 
to  no  society  or  denomination  of  people.  I 
wonder  if,  on  inquiry,  we  could  tell  what  to 
call  ourselves.  Well,  if  anything,  I  am  a 
Baptist."  "  So  am  I,"  exclaimed  Brother 
Trefethren.  "  So  am  I,"  "  And  so  am  I," 
"  And  so  am  I,"  came  from  every  one  pres- 
ent. What  a  surprise  filled  our  minds! 
When  conversing  freely  on  the  matter,  we 
found  that  all  at  the  same  time  had  been  at 
the  same  school,  under  the  same  Teacher, 
and  had  come  to  the  same  conclusions;  not 
one  having  mentioned  the  matter  to  his  fel- 
low— for  we  had  no  man  to  teach  us. 

Prof.  A.  T.  Robertson  has  said :  "  Given 
an  open  Bible,  an  open  mind,  and  a  con- 
science in  good  working  order,  and  we  will 
have  a  Baptist."  Among  many  others,  the 
experiences  of  John  Bunyan,  Adoniram  Jud- 
son,  Benjamin  Randall,  and  his  company  of 
the  Lord's  disciples  are  corroborative. 

In  a  further  account  of  that  meeting  of 
discovery,  Randall  says: 

How  did  our  hearts  rejoice  together!  We 
shouted  and  praised  God  for  his  wonderful 

[40] 


Benjamin  Randall 

ways,  and  for  the  increase  of  our  union  and 
fellowship.  The  desire  was  unanimously 
expressed  that  an  administrator  be  sent  for 
to  baptize  us  all  at  home.  But  before  that 
could  be  brought  about,  report  came  that 
Mr.  William  Hooper  was  to  be  ordained  at 
Berwick,  and  Mr.  Trefethren  and  I  decided 
to  attend. 

On  leaving  home  we  had  no  thought  of 
being  baptized  on  that  occasion.  But,  as 
Mr.  Hooper  was  to  administer  the  ordinance 
to  others  that  day,  after  his  ordination,  the 
impression  came  upon  us  with  great  power 
to  embrace  the  opportunity  and  not  wait  for 
a  more  convenient  season.  So  we  were  then, 
October  14,  1776,  and  there  baptized,  and, 
like  the  eunuch  of  Ethiopia,  returned  home 
rejoicing. 

At  his  baptism  Mr.  Randall  united  with 
the  Baptist  church  at  Berwick.  Mr.  Hooper 
soon  after  evinced  his  pastoral  faithfulness 
by  writing  him  a  letter.  The  response  to 
this,  and  also  a  letter  to  the  church  written 
a  day  later,  are  interesting  as  specimens  of 
the  general  style  of  letter-writing  in  Colonial 

[41] 


Benjamin  Randall 

times,  and  as  exponents  of  the  excellent 
spirit  that  characterized  Mr.  Randall,  and 
show  how  profoundly  satisfied  he  was  with 
his  newly  found  religious  home,  the  Baptist 
church. 


[42] 


VI 


FROM  READING  SERMONS  TO  PREACHING 

1777 

THE  brethren  had  continued  their  meet- 
ings in  the  form  adopted  at  the  begin- 
ning, Randall  taking  the  lead  in  reading  and 
other  exercises.  But  one  evening  as  they 
were  closing,  one  of  the  attendants  called 
out:  "Mr.  Randall,  I  am  tired  of  hearing 
you  read  old  sermons.  If  you  will  not 
preach  to  us,  do  leave  that  off  and  read  the 
Bible  instead."  The  expression,  "  If  you 
will  not  preach  to  us,"  deeply  impressed  Mr. 
Randall's  mind,  leading  him  to  infer  that 
others  also  knew  of  his  duty. 

On  reflection  Mr.  Randall  concluded  to 
comply  with  the  request  as  far  as  it  con- 
cerned Bible  reading,  but  not  as  a  step  to- 
ward preaching.  In  pursuance  of  this  pur- 
pose, at  their  next  meeting  he  opened  his 
Bible  at  John  13  :  i,  and  read:  "Now  be- 

[43] 


Benjamin  Randall 

fore  the  feast  of  the  Passover,  when  Jesus 
knew  that  his  hour  was  come,"  etc.  After 
reading  the  first  verse,  instead  of  going  to 
the  next,  he  paused  to  give  a  few  words  by 
way  of  exposition.  The  text  opened  to  his 
mind  such  a  rich  train  of  thought  that  he 
continued  at  some  length,  when  he  became 
suddenly  conscious  that  he  was  doing  what 
he  did  not  intend  to  do.  That  is,  he  found 
himself  expounding  the  Scriptures  or,  as 
some  might  say,  preaching.  With  this 
awakening  he  sat  down,  covered  with  con- 
fusion. 

The  next  day  his  chagrin  was  greatly  in- 
creased by  the  current  report  that  "  Randall 
preached  last  night."  He  resolved  not  to 
venture  in  this  direction  again,  but  to  re- 
turn to  his  former  course.  Hence,  for  their 
next  meeting  he  took  a  volume  of  Watts' 
sermons  with  him.  On  opening  the  service 
he  was  doubtful  which  to  read,  the  Bible  or 
a  sermon.  In  his  hesitation,  he  took  up  first 
one,  then  the  other.  Thus  he  shifted  a  few 
times,  but  finally  settled  upon  the  sermons, 

[44] 


Benjamin  Randall 

one  of  which  he  began  to  read.    But  we  will 
let  him  describe  results : 

As  I  read  I  began  to  die— as  to  springs 
of  life  in  my  soul;  and  the  more  I  read,  the 
more  I  felt  the  life  departing.  At  length  I 
thought,  should  I  venture  a  line  further  the 
Lord  would  depart  and  give  me  up  to  hard- 
ness of  heart  and  blindness  of  mind.  What 
feelings  were  mine !  I  threw  down  the  book 
and  broke  in  confession.  With  tears  I  told 
the  people  how  the  Lord  had  made  it  mani- 
fest to  me,  for  the  last  two  years,  that  it 
was  my  duty  to  preach  the  gospel.  I  told 
them  that  I  had  been  like  Jonah,  who  at- 
tempted to  flee  away  from  the  presence  of 
the  Lord.  But  now  I  was,  by  the  grace  of 
God,  resolved  to  be  obedient,  and  give  my- 
self up  to  his  service  as  long  as  I  lived 

The  next  day  Mr.  Randall  wrote  a  cove- 
nant in  which  he  laid  himself  and  his  all 
upon  the  altar  for  service  or  sacrifice,  as  it 
might  please  God.  After  this  consecration 
he  received  a  renewal  of  his  commission 
and  a  fresh  baptism  of  the  Holy  Spirit. 
His  former  timidity  about  preaching  now 

[45] 


Benjamin  Randall 

entirely  left  him.  Instead  of  centering  his 
thoughts  upon  his  own  incapacity,  he  was 
enabled  more  fully  to  realize  God's  exhaust- 
less  resources,  and  to  grasp  more  firmly  his 
promises  of  support.  This  experience  oc- 
curred some  time  in  March,  1777. 

At  their  next  meeting  Mr.  Randall  took 
the  Bible  with  all  needful  confidence  and 
gave  his  first  sermon,  choosing  for  his  text 
Revelation  3  :  12:  "Him  that  overcometh 
will  I  make  a  pillar  in  the  temple  of  my  God, 
and  he  shall  go  no  more  out."  This  effort 
was  greatly  to  the  edification  of  his  hearers, 
and  gave  high  promise  as  to  the  future. 

The  stand  thus  taken  by  Mr.  Randall 
caused  much  excitement  in  the  place.  A  cer- 
tain class  gave  bold  threats  of  personal  vio- 
lence if  he  should  persist  in  his  undertaking. 
Yet  he  was  graciously  preserved  and  went 
fearlessly  on,  holding  meetings  both  day  and 
night,  preaching  on  an  average  four  times  a 
week. 

For  several  weeks  he  saw  no  special  re- 
sults of  his  efforts  except  an   increasing 

[46] 


Benjamin  Randall 

congregation  and  the  spiritual  quickening  of 
his  associate  workers.  What  he  sought  and 
prayed  for  was  the  salvation  of  sinners,  and 
it  is  not  strange  that  he  was  getting  some- 
what discouraged  because  he  saw  no  special 
move  on  their  part.  But  God  was  working 
out  his  gracious  purposes,  and  would  soon 
give  abundant  proof  that  the  prayers  of  his 
servant  were  heard  and  that  his  labors  were 
not  in  vain. 

On  a  Sabbath  in  the  spring  of  1777,  Mr. 
Randall  preached  from  Titus  2:  14:  "  Who 
gave  himself  for  us,  that  he  might  redeem 
us  from  all  iniquity."  This  greatly  moved 
his  audience,  especially  the  unconverted  por- 
tion of  it.  As  the  assembly  was  passing  out 
at  the  close,  he  heard  a  voice  in  the  street, 
toward  which  the  people  were  centering.  On 
pressing  through  the  crowd  he  found  a 
woman  in  great  distress  on  account  of  her 
sins.  As  he  approached,  she  exclaimed :  "  O 
Mr.  Randall,  what  shall  I  do?  I  am  a  miser- 
able, undone  sinner!  " 

In  reply  Mr.  Randall  said,  "  Come  into 

[47] 


Benjamin  Randall 

the  house  and  I  will  tell  you."  The  people 
speedily  reassembled,  and  he  instructed  the 
inquirer  as  to  the  proper  course  for  her  to 
pursue.  That  is,  to  submit  herself  wholly 
to  God,  and  earnestly  pray  for  the  forgive- 
ness of  her  sins.  This  she  did  then  and  there, 
and  her  example  was  followed  by  others. 
This  event,  so  extraordinary  at  the  time, 
produced  a  powerful  effect  upon  the  congre- 
gation. Some  mourned  for  their  sins,  and 
some  praised  God  for  the  manifestations  of 
his  grace. 


[48] 


VII 

PERSECUTION  FEARLESSLY  FACED 
1777 

"pOR  a  while  the  work  bore  down  all 
-*-  opposition.  People  flocked  to  hear 
the  new  preacher,  and  the  revival  spread 
till  some  thirty  were  hopefully  converted. 
Then  opposition  commenced  in  open  demon- 
stration. The  enemies  of  equal  rights  and 
the  exercise  of  religious  liberty  began  to 
feel  alarmed,  and  judged  that  something 
must  be  done  to  arrest  the  revival.  In  Mr. 
Randall's  report  of  it  we  have  this : 

Now  persecution  grew  very  hot,  and 
such  threatening  language  was  used  that  I 
really  felt  my  life  in  danger.  But  I  gave 
myself  to  prayer,  and  the  Lord  w^onderfully 
protected  me.  As  I  was  w^alking  the  street 
one  day,  a  brickbat  was  throwm  at  me  with 
such  violence  that  it  was  broken  in  pieces 
on  hitting  the  opposite  fence.    The  aim  was 

E  [49] 


Benjamin  Randall 

so  accurate  that  it  brushed  the  hair  on  my 
head.  Had  I  been  two  inches  farther  back, 
results  must  have  been  fatal.  May  eternal 
praise  be  given  to  Him  who  shielded  my  life! 
I  was  about  turning  my  head  to  see  whence 
the  missile  came  and  who  threw  it,  but 
thought  I  will  not,  I  don't  want  to  know. 
Now  I  can  pray,  "  Lay  not  this  sin  to  his 
charge."  Should  I  know,  perhaps  when  I 
see  him  I  might  feel  some  hardness. 

One  evening  a  number  came  and  stood 
before  my  door,  reviling  and  cursing  me, 
with  the  threat  that  they  would  throw  me 
into  the  river.  These,  I  think,  were  from  a 
neighboring  town. 

Once  I  appointed  a  meeting  in  New  Cas- 
tle-on-the-Main,  where  a  goodly  number  as- 
sembled. One  of  the  selectmen  from  Rye 
and  one  from  New  Castle,  with  tar  and 
feathers,  and  each  leading  a  mob,  met  at  a 
gate  where  they  supposed  I  should  pass, 
purposing  to  tar  and  feather  me.  But  I  hap- 
pened to  go  to  the  place  by  water.  They 
were  so  exasperated  at  their  disappointment 
that  they  applied  the  material  intended  for 
me  to  the  posts  and  beams  of  the  gate,  where 
it  remained  a  long  time  as  a  memorial  of 

[so] 


Benjamin  Randall 

their  wicked  purpose.     Many  a  passer-by 
had  them  in  derision. 


One  occasion  more  of  attempted  mob  vio- 
lence must  suffice  here.  The  same  summer, 
by  invitation,  Mr.  Randall  appointed  to 
preach  in  a  town  not  far  away.  But  pre- 
vious to  the  appointed  day  he  received  sev- 
eral intimations  of  threats  from  certain  of 
the  people  that,  should  he  attempt  to  fill  his 
appointment,  they  would  mob  him.  The 
evening  previous  to  the  designated  time,  a 
brother  came  expressly  to  charge  him  not 
to  venture  upon  an  attempt  to  hold  the  serv- 
ice, as  the  town  was  in  an  uproar.  But  he 
would  go,  let  the  consequences  be  what  they 
might.  He  was  not  to  be  daunted.  His 
commission  made  no  provision  for  danger 
that  might  lie  between  him  and  duty. 

Calling  at  a  friend's  on  the  way,  near  the 
border  of  the  town,  he  met  a  report  that,  the 
day  previous,  parties  had  been  about  with  a 
drum,  beating  for  volunteers;  that  a  band 
of  forty  men  was  collected  at  a  tavern  he 

[SI] 


Benjamin  Randall 

was  to  pass ;  that  a  man  had  offered  this  mob 
a  barrel  of  rum  if  they  would  kill  Mr.  Ran- 
dall. To  this  he  responded  in  his  character- 
istic aptness: 

That  is  the  devil's  old  regiment.  He 
raised  forty  men  before  to  kill  brother  Paul. 
But  he  missed  it  then,  and  I  believe  he  will 
now.  I  feel  that  God  has  called  me  to 
preach  in  that  town,  and  I  am  resolved  to 
go.  It  would  be  better  for  me  to  die  many 
times  over,  could  that  be,  than  to  desert  the 
cause  of  Christ  and  bring  reproach  upon  it. 

He  adds : 

All  who  came  in  said  what  they  could  to 
dissuade  me  from  venturing  forward,  and  I 
received  no  encouragement  but  from  my 
blessed  Master. 

Finally  the  woman  of  the  house  where  he 
was  to  preach  came  by  a  crossway,  with 
face  bathed  in  tears,  and  besought  him  not 
to  proceed,  as  the  mob  might  kill  him  and  do 
her  and  her  house  much  harm.  To  this  he 
replied : 

[52] 


Benjamin  Randall 

Don't  be  afraid,  woman ;  you  shall  not  be 
injured  because  of  me.  I  must  go  into  your 
town  to  preach  the  gospel,  but  can  do  with- 
out a  house  to  preach  in.  I  am  willing  to 
stand  under  a  tree  and  there  address  any 
who  will  hear  me. 

Accompanied  by  a  few  friends,  Mr.  Ran- 
dall went  by  the  tavern  where  the  mob  was 
waiting,  sure  enough,  but  no  violence  was 
offered  him.  When  he  reached  the  place 
of  his  appointment  he  found  the  man  of  the 
house  calm  and  unintimidated  by  threats; 
so  it  was  mutually  agreed  to  hold  the  service 
where  appointed — in  the  house. 

After  waiting  awhile  for  the  mob,  Mr. 
Randall  commenced  his  sermon,  taking  for 
his  text  Acts  13  :  46:  "  Then  Paul  and  Bar- 
nabas waxed  bold,  and  said,  It  was  neces- 
sary that  the  word  of  God  should  first  have 
been  spoken  to  you:  but  seeing  ye  put  it 
•from  you,  and  judge  yourselves  unworthy 
of  everlasting  life,  lo,  we  turn  to  the  Gen- 
tiles." Soon  after  the  opening  of  the  serv- 
ices the  dreaded  mob  drew  up  in  line  in 

[53] 


Benjamin  Randall 

front  of  the  house.  At  this  the  women  took 
fright  and  ran  out  of  the  house,  causing 
some  commotion.  But  the  men  remained 
quiet,  and  the  speaker  proceeded  without  the 
least  intimidation.  The  same  spirit  that  in- 
spired God's  servants,  mentioned  in  the  text, 
sustained  and  emboldened  Mr.  Randall.  He 
says: 

As  soon  as  I  saw  them  I  felt  a  most 
blessed  degree  of  God's  power  drop  into  my 
soul.  I  felt  assured  that  it  would  be  impos- 
sible for  them  to  touch  my  person;  or,  if 
tearing  the  house  down  over  my  head,  for 
one  stick  of  its  timbers  to  fall  on  me.  I  felt 
completely  shielded  by  the  omnipotent  hand. 

Soon  after  the  arrival  of  the  company  a 
tempestuous  shower  arose,  producing  a 
scene,  perhaps  in  a  faint  degree,  resembling 
that  witnessed  on  Mount  Sinai  at  the  giving 
of  the  law.  While  the  speaker  was  pro- 
claiming the  truth  as  powerfully  as  he  could 
within,  the  lightning's  flash  and  the  thun- 
der's roar  spoke  in  appalling  accents  with- 
out. 

[54] 


Benjamin  Randall 

Just  as  the  meeting  closed  the  shower 
ceased,  and  the  thunder  was  heard  only  in 
the  distance.  Mr.  Randall  went  out  and 
shook  hands  with  several  of  the  men,  not 
one  of  the  company  giving  him  an  ungentle- 
manly  word.  The  company  soon  retreated, 
and  Mr.  Randall's  friends,  supposing  all 
danger  past,  left  him  to  go  unattended  to  an 
evening  appointment  on  his  way  home. 

He  had  not  proceeded  far  before  entering 
a  pine  thicket,  where  he  caught  sight  of  the 
band.  The  time,  between  sunset  and  dark, 
the  lonely  thicket,  the  mob  blinded  by  big- 
otry and  frenzied  by  rum,  combined  to  give 
an  uncanny  suggestion  of  danger;  but  he 
halted  not.  If  the  God  of  Joshua  whispered 
in  his  ear,  the  message  might  have  been  in 
substance  the  same  as  that  given  to  his  an- 
cient servant :  "As  I  was  with  Moses,  so 
will  I  be  with  thee.  I  will  not  fail  thee  nor 
forsake  thee.  Turn  not  to  the  right  hand 
or  to  the  left.  Have  not  I  commanded  thee? 
Be  strong  and  of  good  courage;  be  not 
afraid,  neither  be  thou  dismayed;  for  the 

[55] 


Benjamin  Randall 

Lord  thy  God  is  with  thee  whithersoever 
thou  goest."  In  any  case,  Mr.  Randall  rode 
fearlessly  forward.  On  his  approach,  the 
mob  opened  to  the  right  and  left,  allowing 
him  ample  room  and,  with  uncovered  heads, 
said  "  Good  night!  "  as  he  passed. 

This  occurrence  at  once  illustrates  Mr. 
Randall's  indomitable  courage  and  the 
declaration  of  the  psalmist :  "  Surely  the 
wrath  of  man  shall  praise  thee:  the  re- 
mainder of  wrath  shalt  thou  restrain."  He 
attributed  this  deliverance  to  the  providence 
and  grace  of  God.  This  is  evinced  by  the 
exclamation  that  closes  this  account  of  it : 

Oh,  the  infinite  goodness  of  God  to  me! 
What  shall  I  render  unto  him  for  all  his 
goodness?  I  will  offer  the  sacrifice  of 
thanksgiving,  and  call  upon  the  name  of  the 
Lord. 


[S6] 


VIII 

RANDALL    MOVES   TO    NEW   DURHAM 
1778 

DURING  the  summer  of  1777  Mr.  Ran- 
dall commenced  traveling  farther  into 
country  places  on  preaching  tours.  He  la- 
bored considerably  in  Madbury  and  adjacent 
places,  and  saw  a  goodly  number  converted. 
On  one  of  these  excursions  certain  men 
from  New  Durham  heard  him,  and  extended 
an  invitation  for  him  to  visit  that  place  and 
preach  to  their  people.  In  compliance, 
he  shortly  after  bent  his  course  thither. 
As  he  went,  he  preached  at  intervening 
towns,  and  saw  rich  displays  of  God's  con- 
verting grace  in  several  of  them.  But  his 
own  description  of  that  journey  justifies  its 
reproduction : 

It  was  a  wonderful  journey.  Wherever  I 
went  the  blessed  Master  was  with  me.  The 
power  of  God  fell  on  old  and  young.     Sin- 

[57] 


Benjamin  Randall 

ners  were  crying  for  mercy,  and  many  were 
led  to  rejoice  in  God  all  through  Barrington. 
But  some  opposed  me  in  great  rage,  called 
after  me,  reviled,  threatened,  but  the  Lord 
preserved  me. 

It  appears  that  the  part  of  the  town  where 
Randall's  labors  were  most  particularly 
blessed  was  then  called  Crown  Point,  but 
since  Strafford  Corner.  Reverend  Hooper, 
of  Berwick,  soon  followed  Randall,  bapti- 
zing the  converts  and  gathering  them  into  a 
branch  of  his  church. 

Mr.  Randall's  preaching  at  New  Durham 
caused  quite  an  awakening  among  the  peo- 
ple. One  result  was  that  they  united  in  ex- 
tending a  call  to  him  to  move  into  the  town 
and  become  their  minister.  To  this  solicita- 
tion, however,  at  the  time,  he  gave  no  en- 
couragement. During  the  fall,  after  his  re- 
turn from  an  eastern  journey,  Mr.  Randall 
again  visited  New  Durham.  Finding  the 
people  still  urgent  in  their  request  before 
made,  he  answered  them  that,  could  he  know 
it  to  be  God's  will,  he  would  comply. 

[58] 


Benjamin  Randall 

After  a  meeting  of  fasting  and  prayer 
for  divine  guidance,  all  came  to  the  conclu- 
sion that  *'  the  thing  proceeded  from  the 
Lord."  Hence,  the  citizens,  by  a  commit- 
tee, waited  on  him,  with  proposals  for  set- 
tlement. This  was  a  proposal  that  Mr.  Ran- 
dall become  the  settled  minister  of  the  town, 
to  spend  his  life  there,  and  that  his  salary 
be  paid  from  the  town  treasury,  as  was  the 
custom  in  the  case  of  the  regular  clergy  of 
the  times. 

To  this  committee  Mr.  Randall  gave  an 
affirmative  answer  as  to  his  locating  in 
town,  but  made  it  clear  that  he  could  not 
consider  further  conditions  of  settlement; 
that  it  was  not  his  purpose  to  confine  his 
ministrations  wholly  to  one  locality,  but  to 
hold  himself  at  liberty  to  serve  others  with- 
al, as  God  might  direct.  In  accordance  with 
a  few  simple  details,  mutually  agreed  upon, 
the  matter  was  settled. 

Mr.  Randall,  with  his  family,  left  New 
Castle  March  23,  1778,  and  arrived  at  his 
destined  home  on  the  twenty-sixth  of  the 

[591 


Benjamin  Randall 

same  month.  Thus  he  settled  for  life,  ma- 
king New  Durham  the  base  of  his  subse- 
quent ministrations. 

New  Durham  is  located  about  twenty-five 
miles  from  Concord,  in  a  northeasterly  di- 
rection. It  was  granted  to  proprietors  in 
1759  and  incorporated  in  1764.  It  was  first 
settled  in  about  1762,  largely  by  people  from 
Durham,  New  Hampshire,  hence  it  took  the 
name  New  Durham.  It  is  said  that  the 
original  grant  included  what  is  now  the 
town  of  Alton. 

Mr.  Randall  was  the  second  minister  to 
locate  in  the  town,  Nathaniel  Porter,  D.  D., 
a  Congregationalist,  having  been  his  prede- 
cessor. Doctor  Porter  served  awhile  as 
chaplain  in  the  Revolutionary  army,  but  on 
returning  demanded  that  the  people  pay  him 
the  same  as  though  he  had  not  been  absent. 
They  regarded  the  demand  as  unjust;  and 
for  this,  or  other  reasons,  he  resigned. 

While  Mr.  Porter  was  in  New  Durham 
the  people  built  a  meeting-house.  This  be- 
came a  part  of  Mr.  Randall's  New  Durham 

[60] 


Benjamin  Randall 

inheritance.  Since  Randall's  time  it  has 
been  remodeled  into  a  town  house,  and  as 
such  it  still  stands.  Mr.  Randall  located  his 
home  on  what  is  called  "  The  Ridge." 

This  elevation  covers  a  panoramic  view, 
combining  great  beauty  and  grandeur.  The 
western  outlook  is  somewhat  limited  by 
beautiful  wooded  hills.  Away  in  the  north, 
some  hundred  miles  distant,  appears  Mount 
Washington,  with  his  head  towering  among 
the  clouds,  and  looking  down  with  undis- 
puted majesty  upon  his  humbler  fellows, 
which,  as  sentinels,  stand  about  him. 

The  intervening  space  is  beautifully  di- 
versified with  hills  and  dales,  hamlets  and 
villages,  running  waters  and  lakes.  To  the 
southeast  the  prospect  stretches  as  far  as 
the  eye  can  reach,  giving  a  view  of  the  lower 
towns.  And  at  favorable  times  the  view 
covers  a  long  reach  of  the  coast  and  ships 
far  out  at  sea. 

In  his  arrangements  with  the  citizens  of 
New  Durham,  Mr.  Randall  gave  his  first 
recorded  protest  against  the  legal  mode  of 

[6i] 


Benjamin  Randall 

settling  ministers  then  in  vogue.  He  would 
have  no  man  taxed  or  compelled  to  contrib- 
ute for  his  support.  He  would  have  every- 
thing pertaining  to  worship  and  religious 
support  left  to  the  volition  of  the  people. 

For  the  accomplishment  of  this  end  he 
had  determined  to  do  what  he  could. 
Though  only  one,  his  voice  should  be  heard 
and  his  example  set  in  that  direction.  We 
are  by  no  means  to  infer  by  this  that  he  ig- 
nored the  teachings  of  the  Scriptures  re- 
specting the  support  of  the  gospel  ministry. 
But  rather,  like  Paul  who,  from  present  ne- 
cessity, and  perhaps  more  from  the  correct- 
ive power  of  example,  wrought,  in  a  few 
cases,  at  his  handicraft,  so  Mr.  Randall  de- 
cided upon  his  present  course  simply  as  a 
temporary  matter,  to  be  changed  as  Provi- 
dence might  indicate. 

Mr.  Randall  had  a  good  trade,  and  later 
a  small  farm.  To  one  or  both  of  these  he 
resorted  as  necessity  required,  but  so  man- 
aged as  to  secure  time  for  study  and  ex- 
tensive evangelistic  work. 

[62] 


IX 

CALLED   TO   ANSWER   AS   TO   DOCTRINE 
I778-I779 

DURING  1778,  in  connection  with  his 
local  labors,  Mr.  Randall  preached  to 
some  extent  in  other  places.  Revivals  at- 
tended his  efforts,  especially  in  Gilmanton, 
Loudon,  and  Canterbury.  In  connection 
with  these  many  were  converted,  of  whom 
some  entered  the  ministry. 

But,  though  settled  in  a  place  combining 
such  physical  attractions,  congenial  associa- 
tions, and  the  witness  of  God's  approval, 
Mr.  Randall  was  not  exempt  from  harass- 
ing conditions.  He  was  doomed  to  feel,  as 
never  before,  the  cutting  force  of  the  lan- 
guage by  which  the  psalmist  gave  expres- 
sion to  some  of  his  experiences :  "  It  was 
not  an  enemy  that  reproached  me;  then  I 
could  have  borne  it:  neither  was  it  he  that 
hated  me  that  did  magnify  himself  against 

[63] 


Benjamin  Randall 

me;  then  I  would  have  hid  myself  from  him. 
But  it  was  thou,  a  man  mine  equal.  We  took 
sweet  counsel  together,  and  walked  unto  the 
house  of  God  in  company." 

Up  to  this  time,  within  the  sphere  of  Mr. 
Randall's  acquaintance,  the  Baptists  had 
moved  forward  in  one  united  band,  cherish- 
ing a  common  interest  in  the  promotion  of 
their  general  cause.  They  had  all  shared 
alike  in  the  odium  that  the  intolerant  spirit 
of  the  age  w^as  accustomed  to  heap  upon 
those  dissenting  from  the  dominant  sect, 
and  were  all  feeling  the  rigor  of  unjust 
religious  laws.  This  outside  pressure  had 
tended  to  drive  them  together,  and  cement 
their  hearts  more  firmly  in  the  bonds  of 
Christian  affection. 

But  that  good-fellowship  was  not  to  con- 
tinue. For  while  some,  like  Randall,  ad- 
hered to  the  doctrine  of  free  grace  for  all 
who  would  accept  salvation,  others  held  the 
doctrine  that  God,  by  his  sovereign  will,  had 
determined  that,  while  a  certain  number 
must  be  saved,  others,  both  adults  and  in- 

[64] 


Benjamin  Randall 

fants,  must  be  lost,  and  all — as  they  would 
contend — for  the  glory  of  God!  Some 
would  preach  that  there  were  infants  in  hell, 
not  a  span  long! 

The  extremes  of  Calvinism,  as  above  de- 
scribed, had  now,  to  some  extent,  crept  into 
the  Baptist  denomination,  especially  in  New 
England.  It  does  not  appear,  however,  that 
this  doctrine  had,  as  yet,  been  made  a  matter 
of  controversy;  at  least,  not  in  Randall's 
circle.  We  do  not  learn  that  up  to  this  time 
he  had  said  anything  about  these  distinctive 
views,  but  we  infer  that  he  had  passed  them 
quietly  by.  It  is  probable  that  Randall's 
mind  was  crowded  with  the  ideas  of  salva- 
tion full,  free,  and  possible  to  all,  and  the 
importance  of  offering  that  salvation  to  the 
largest  number,  in  the  least  possible  time. 

The  first  attack  on  Mr.  Randall  was  by  an 
aged  minister,  who  called  on  him  publicly  to 
state  why  he  did  not  preach  the  distinctive 
views  of  Calvin.  His  laconic  answer  was, 
"  Because  I  do  not  believe  them."  "  Then," 
Mr.  Randall  says,  "  he  fell  into  a  discussion 

[65] 


Benjamin  Randall 

with  me  upon  the  matter.  But  it  only  served 
to  set  us  farther  apart."  The  date  of  this 
interview  was  probably  March,  1779. 

This  attack  necessarily  brought  the  sub- 
ject before  Mr.  Randall's  mind  as  never  be- 
fore, drawing  him  into  a  closer  study  of  the 
points  in  dispute,  and  to  a  more  careful  sur- 
vey of  the  whole  system.  This  resulted  in  a 
clearer  and  deeper  conviction  that  what  he 
had  preached  was  the  truth. 

But  still  he  found  certain  texts,  notably 
in  Romans,  that  he  could  not  explain  quite 
to  his  own  satisfaction.  Yet,  seeing  that  the 
whole  tenor  of  those  passages  was  in  his 
favor,  he,  like  a  rational  man,  concluded 
that  when  correctly  understood  these  Scrip- 
tures must  be  found  in  harmony  with  the 
doctrine  of  free  salvation,  and  that  their 
Calvinistic  construction  arose  from  a  false 
system  of  philosophy.    He  says: 

The  more  they  disputed  with  me  on 
these  points,  the  stronger  I  grew  in  my  sen- 
timents; for  it  drove  me  to  searching  the 
Scriptures  with  greater  diligence,   and  to 

[66] 


Benjamin  Randall 

pray  more  earnestly  to  God  for  a  correct 
understanding  of  their  meaning. 

In  July,  1779,  Mr.  Randall  was  summoned 
before  a  meeting,  held  for  the  purpose,  at  a 
Baptist  church  in  Lower  Gilmanton,  to  an- 
swer for  his  alleged  doctrinal  errors.  He 
there  met  his  inquisitors  during  a  two  days' 
debate.  But  so  clearly  and  forcibly  did  he 
sustain  his  views  that  all  combined  could 
not  confute  his  arguments.  At  the  close, 
his  most  prominent  and  zealous  accuser 
thus  proclaimed :  "  I  have  no  fellowship  for 
Brother  Randall  in  his  principles."  To  this 
Mr.  Randall  replied : 

It  makes  no  difference  to  me  by  whom 
I  am  disowned,  so  long  as  the  Lord  owns 
me.  And  now  let  him  be  God  who  answers 
by  fire,  and  that  people  be  his  people  whom 
he  owns  and  blesses. 

A  little  later  Mr.  Randall  was  again  ar- 
raigned, with  Daniel  Lord,  at  a  public  meet- 
ing in  Madbury,  to  answer  for  what  some 

1^7] 


Benjamin  Randall 

called  his  wrong  sentiments,  to  which  he 
briefly  alludes  in  his  journal  thus: 

They  had  us  in  a  great  meeting-house, 
before  a  large  congregation,  and  disputed 
with  us  as  long  as  they  saw  fit.  Then  they 
let  us  go  without  owning  us  or  disowning 
us.  I  applied  to  the  church  to  which  I  be- 
longed for  dismission,  but  they  would  not 
grant  it.  Neither,  to  my  knowledge,  did 
they  ever  appoint  a  committee  to  labor  with 
me,  or  put  me  under  censure — so  they  let  us 
alone. 

Here  note:  Mr.  Randall  was  not  expelled 
from  the  Baptist  denomination. 

Thus  harassed,  Mr.  Randall  found  him- 
self in  an  undesirable  situation.  But  he 
could  not  violate  his  convictions  of  truth  and 
consent  to  preach  Calvinism.  Hence,  he 
saw  no  alternative  but  to  follow  Paul's  ex- 
ample in  regard  to  Barnabas — step  aside 
from  these  ultra-Calvinists,  and  pursue  the 
path  which  he  believed  to  be  divinely  marked 
out  for  his  own  footsteps. 

But,  in  making  this  move,  it  is  evident 

[68] 


Benjamin  Randall 

that  he  had  no  purpose  or  anticipation  of 
founding  a  separate  sect.  He  still  claimed 
a  place  in  the  Baptist  ranks,  and  full  loyalty 
to  Baptist  principles.  He  was  fully  opposed 
to  any  division  then,  and  until  several  years 
later,  when  it  seemed  a  necessity. 

It  was  one  of  the  greatest  trials  of  Mr. 
Randall's  life  that  anything  should  have 
occurred  to  strain  the  sympathetic  relations 
between  himself  and  his  former  brethren. 
Surely  no  just  reason  could  be  produced 
why  he,  and  those  of  like  views,  should  at 
that  time  leave  the  Baptist  fold.  They  were 
not  the  aggressors,  and  could  claim  a  clear 
right  of  possession  by  inheritance. 

Mr.  Randall  and  those  of  like  faith  were 
cherishing  views  over  which  no  controversy 
had  arisen  for  many  centuries  after  the 
dawn  of  the  Christian  era ;  views  too,  which 
were  held  and  taught  by  the  General  Bap- 
rtists  of  England,  the  early  Baptist  churches 
of  our  Southern  States,  Rhode  Island,  Con- 
necticut, and  more  or  less  in  the  Middle 
States.    The  West  was  not  then  developed. 

[69] 


Benjamin  Randall 

It  is  believed  by  those  whose  opinions 
command  respect,  that  hyper-Calvinism 
was  especially  assertive  at  this  time  in  New 
Hampshire  and  Maine,  and  that  the  doc- 
trines held  and  preached  by  Mr.  Randall 
would  not  have  been  antagonized  if  pro- 
claimed in  any  other  section  of  our  country. 

James  A.  Howe,  D.  D.,  late  Dean  of  Bates 
College  Divinity  School,  was  a  Free  Baptist 
representative  at  the  World's  Parliament  of 
Religions,  held  in  connection  with  the  Co- 
lumbian Exposition,  at  Chicago,  in  1893, 
and  presented  to  that  parliament  a  summar- 
ized history  of  the  Free  Baptists.  A  para- 
graph of  this  has  fitting  place  in  this  connec- 
tion.   Doctor  Howe  says : 

The  first  Baptist  church  recognized  in 
English  history  was  of  the  General  or  Free 
Baptist  order,  and  antedated  the  first  Par- 
ticular Baptist  church  by  a  score  of  years. 
For  a  long  period  the  General  Baptists  con- 
tinued the  larger  and  more  influential  part 
of  English  Baptists,  and  therefore  we  should 
expect    that,    among    the    earliest    Baptist 

[70] 


Benjamin  Randall 

churches  in  America,  no  small  number  would 
be  of  this  persuasion ;  as,  in  fact,  they  were ; 
the  church  planted  by  Roger  Williams  being 
properly  reckoned  as  the  first.  With  nu- 
merous churches  centrally  placed,  they  gave 
early  promise  of  a  large  development  in  our 
country,  a  promise  that  only  needed  fulfil- 
ment to  have  taken  away  any  occasion  for 
the  rise  of  the  Free  Baptists  as  a  separate 
people.  But  this  golden  opportunity  was 
not  improved. 


[71] 


X 


IF    WISDOM    AND    COMITY    HAD   DOMINATED 
"  PERHAPS   THEY    WOULDN't  " 

THE  Rev.  Doctor  Brierly,  in  writing  of 
the  providential  closing  and  opening 
of  doors,  though  referring  to  the  experience 
of  others,  describes  the  crisis  that  Mr.  Ran- 
dall had  reached.    He  says : 

How  often  do  we  seem,  in  our  private 
fortunes,  to  be  brought  to  a  loose  end !  Some 
source  of  supply  has  been  stopped;  some 
door  of  career  has  suddenly  been  slammed  in 
our  face.  The  well-defined  track  we  had  fol- 
lowed has  all  at  once  disappeared.  We  are 
faced  with  the  wilderness,  wherein  we  must 
strike  a  road  of  our  own.  Most  of  us  who 
have  lived  any  time  in  the  world  have  had 
a  touch  of  that  experience.  It  is  one  of  the 
greatest  tests  of  character.  We  have  been 
good  enough  for  routine;  what  good  are  we 
for  this  crisis  of  the  unexpected? 

It  is  here  that  strong  men  prove  their 
strength.      How    often    has    that    moment 

[72] 


Benjamin  Randall 

proved  the  starting-point  of  mightiest 
things!  It  was  so  with  Wesley  when  he 
found  himself  in  hopeless  conflict  with  the 
Anglican  authorities,  and  he  must  choose 
some  other  way.  And  with  General  Booth, 
his  true  successor,  when  on  that  fateful 
morning  he  left  the  New  Connection  Con- 
ference, his  terms  rejected,  his  career  as  one 
of  its  ministers  closed,  and  himself  in  the 
face  of  a  new,  untried  world.  Spurgeon 
had  his  moment  when,  by  the  strangest  of 
accidents,  he  missed  a  collegiate  training. 
But  these  men  "  made  good." 

When  Whitelaw  Reid  was  American  am- 
bassador to  Great  Britain  he  was  very  popu- 
lar with  the  highest  social  and  political  cir- 
cles. On  one  occasion,  when  he  was  dining 
as  a  guest  in  common  with  the  high-titled, 
including  King  Edward,  one  present  had  the 
bad  taste  to  say,  addressing  his  remarks  to 
the  ambassador :  "  The  American  colonies 
belonged  to  England,  and  had  no  right  to 
establish  a  separate  government."  For  a 
moment  the  breathless  attention  of  all  pres- 
ent centered  on  Mr.  Reid.     But  his  diplo- 

[73] 


Benjamin  Randall 

macy  was  equal  to  the  occasion.  He  cour- 
teously responded:  "If  King  George  had 
been  as  wise  as  his  royal  great-grandson," 
bowing  low  to  Edward,  "  perhaps  they 
wouldn't." 

Now,  if  any  are  of  opinion  that  those  of 
Free  Baptist  sentiments  ought  not  to  have 
established  a  separate  organization,  it  might 
be  answered:  If  those  represented  by  the 
ministers  who  tried  Mr.  Randall  for  heresy 
had  been  as  wise  and  courteous  as  the  lead- 
ing men  of  the  present  Baptist  body,  "  per- 
haps they  wouldn't." 

However  that  may  be,  they  did,  and  no 
just  biography  of  Benjamin  Randall  can  be 
written  without  giving  at  least  a  passing 
statement,  not  only  of  the  fact,  but  of  the 
reasons  why.  But  it  will  be  a  help  to  mu- 
tual charity  if  it  be  remembered  that  those 
were  times  which,  in  all  matters  pertaining 
to  religious  difference,  polemics  had  the 
ascendency  over  comity. 

Now  we  make  haste  to  rejoice  with  rep- 
resentatives of  high  Baptist  authority  that 

[74] 


Benjamin  Randall 

"  the  reasons  why  "  are  dying,  if  not  al- 
ready dead  issues.  From  an  editorial  which 
appeared  in  a  June,  1905,  issue  of  "  The 
Watchman,"  a  Baptist  paper,  the  following 
paragraph  is  selected: 

At  the  time  of  the  separation  from  the 
Baptists  by  Benjamin  Randall  in  1780,  the 
controversy  was  wholly  about  Calvinism. 
Mr.  Randall  was  accused  of  preaching 
anti-Calvinistic  doctrines;  and  the  number 
of  his  followers  increased  until,  in  1827, 
the  Freewill  Baptist  General  Conference 
was  founded.  It  is  only  necessary  to  men- 
tion this  controversy  to  show  how  obsolete 
it  is  to-day.  The  Freewill  Baptists  dropped 
the  middle  word  from  their  title  years  ago, 
and  are  now  known  as  simply  Free  Baptists. 
And  there  are  probably  as  many  among  Bap- 
tists who  would  refuse  to  be  called  Calvin- 
ists  as  there  are  among  the  Free  Baptists. 
This,  the  original  cause  of  separation,  has 
simply  taken  itself  out  of  the  way,  and  calls 
for  no  consideration  whatever. 

At  a  meeting  of  the  Joint  Committee  of 
Baptists  and  Free  Baptists,  held  at  Brook- 

[75] 


Benjamin  Randall 

lyn,  November  22,  1905,  Nathan  E.  Wood, 
D.  D.,  president  of  Newton  Theological 
Seminary,  was  chosen  chairman.  In  the 
course  of  his  introductory  remarks,  Presi- 
dent Wood  said : 

In  spirit  the  Baptist  churches  were  never 
more  tolerant  than  to-day.  At  the  time 
when  Free  Baptists  went  away  from  us 
hyper-Calvinism  prevailed,  and  Free  Bap- 
tists had  grounds  for  going  away,  and  ought 
to  have  gone.  But  we  have  no  hyper-Cal- 
vinism now,  but  a  very  moderate  Calvinism. 
On  the  matter  of  communion  there  has  been 
no  great  change  in  the  last  twenty  years. 
On  immersion  we  stand  as  rigid  as  ever  we 
did.  The  Baptists  made  a  tremendous  fight 
on  baptism,  and  close  communion  was  an 
expression  of  it. 

The  editorial  referred  to  in  a  preceding 
paragraph  has  this  respecting  communion : 

It  is  doubtful  if  there  is  a  Baptist  church 
in  the  North  to-day  which  would  refuse  to 
allow  a  Christian,  who  wishes  to  do  so,  to 
partake  of  the  Lord's  Supper  with  it. 

[76] 


Benjamin  Randall 

In  the  last  chapter  of  Vedder's  very  ex- 
cellent *'  History  of  the  Baptists  "  we  find 
these  statements: 

Though  Baptists  have  thus  powerfully 
influenced  other  bodies  of  Christians,  it 
would  be  a  mistake  to  infer  that  they  have 
themselves  escaped  modifications  in  belief 
and  practice  through  the  influence  of  other 
Christian  brethren.  That  both  Calvinism 
and  Arminianism  have  been  so  modified  as 
to  bear  little  relation  to  the  systems  once 
passing  under  their  names,  is  so  well  under- 
stood, and  so  little  likely  to  be  questioned, 
that  it  is  not  worth  while  to  waste  space  in 
more  than  a  statement  of  the  fact.  Each  has 
reacted  on  the  other,  and  between  the  latest 
statements  of  the  two  opposing  systems  a 
critical  student  can  discern  little  more  than 
a  difference  of  emphasis. 


l77] 


XI 

THE   ORDINATION    OF    MR.    RANDALL 
1780 

AS  one  of  the  results  of  the  doctrinal 
discussions,  to  which  reference  has 
been  made,  early  in  1779,  a  church,  em- 
bodied by  Elder  Edward  Lock,  composed  of 
people  in  Loudon  and  Canterbury,  New 
Hampshire,  declared  themselves  Arminian. 
The  church  had  largely  or  wholly  arisen 
from  Mr.  Randall's  labors  in  that  vicinity 
the  previous  year. 

In  August  of  the  same  year  the  brethren 
at  Crown  Point,  who  had  stood  as  a  branch 
of  the  Berwick  church,  under  Elder  Hooper, 
embodied  themselves  into  a  church  and  also 
declared  themselves  Arminian.  Elder  To- 
zier  Lord,  having  been  previously  ordained 
at  Lebanon,  Maine,  by  Dr.  Samuel  Shepard 
and  others,  espoused  the  free-grace  cause, 
withdrew  from  the  Calvinistic  church,  and 

[78] 


Benjamin  Randall 

in  the  same  fall  became  a  member  of  the 
Crown  Point  church  as  its  pastor. 

In  March,  1780,  Mr.  Randall  presented 
himself  and  was  received  to  membership 
in  the  Crown  Point  church.  During  this 
spring  season  a  precious  work  of  grace  was 
in  progress  at  New  Durham.  The  time 
having  arrived  when  the  interests  of  the 
cause  demanded  the  ordination  of  Mr.  Ran- 
dall, it  was  regarded  as  a  special  providence 
that  the  way  for  this  step  had  been  pre- 
pared by  the  establishment  of  those  two 
Free  churches. 

It  appears  that  the  idea  of  the  brethren 
was,  that  to  render  an  ordination  valid  be- 
yond all  question,  at  least  two  regularly  or- 
dained ministers,  in  good  standing  in  some 
church,  should  lay  hands  on  the  candidate; 
while  lay  brethren  might  properly  assist. 
True,  they  could  point  to  precedents  where, 
in  very  urgent,  exceptional  cases,  even 
among  those  who  were  sticklers  for  good 
form,  one  duly  ordained  might,  with  lay 
assistants,  do  the  work  of  ordination.     But 

[79] 


Benjamin  Randall 

here  were  two  churches  properly  constituted, 
with  their  pastors  duly  qualified.  Hence, 
they  were  prepared  to  comply  with  best  ac- 
cepted usages  for  induction  to  the  gospel 
ministry. 

In  arranging  for  the  ordination  of  Mr. 
Randall,  the  Crown  Point  church  consist- 
ently took  the  lead.  The  time  agreed  upon 
was  Wednesday,  April  5,  1780;  place,  New 
Durham.  The  Crown  Point  church  chose 
its  pastor  and  one  lay  delegate  to  attend,  and 
invited  the  Loudon  and  Canterbury  church 
to  do  the  same,  which  it  did. 

The  council  met  on  the  day  appointed  and 
proceeded  to  their  work,  setting  apart  the 
candidate  in  due  form  to  the  work  of  an 
evangelist.  Elder  Lord  preached  the  ser- 
mon from  Acts  13  :  2,  3:  "As  they  minis- 
tered to  the  Lord,  and  fasted,  the  Holy 
Ghost  said,  Separate  me  Barnabas  and  Saul 
for  the  work  whereunto  I  have  called  them. 
And  when  they  had  fasted  and  prayed,  and 
laid  their  hands  on  them,  they  sent  them 
away."    Lord  also  gave  the  charge.    Lock 

[80] 


Benjamin  Randall 

gave  the  hand  of  fellowship  and  probably 
offered  the  prayer  of  consecration.  Thus, 
so  far  as  ecclesiastical  forms  were  con- 
cerned, Mr.  Randall  was  duly  qualified  for 
the  work  of  the  gospel  ministry. 

The  title  "  elder  "  is  variously  used  in  the 
Bible.  The  same  is  also  true  respecting  its 
use  in  some  modern  religious  bodies.  In  the 
Baptist  denomination,  in  the  eighteenth  cen- 
tury, more  commonly  than  now,  it  was  given 
to  gospel  ministers.  This  title,  which  was 
given  to  Mr.  Randall  by  virtue  of  his  ordi- 
nation, and  which  he  carried  and  honored 
for  thirty  years,  may  in  the  following  pages 
be  prefixed  to  his  name. 


[81] 


XII 

NEW   DURHAM    CHURCH   FOUNDED 
1780 

SOON  after  his  ordination.  Elder  Ran- 
dall called  a  meeting  of  his  New  Dur- 
ham brethren,  preparatory  to  organizing 
them  into  church  relationship.  After  duly 
deliberating  upon  the  matter,  it  was  agreed 
that  they  thus  organize  and  appoint  Mr. 
Randall  a  committee  to  draft  the  requisite 
articles  of  faith  and  covenant,  and  present 
the  same  at  a  future  meeting. 

In  accordance  with  due  notice,  that  meet- 
ing occurred  June  30,  1780.  After  devo- 
tional services,  the  first  business  was  the  re- 
port of  Elder  Randall  on  Articles  of  Faith 
and  Church  Covenant.  These  articles  were 
then  read,  intelligently  considered,  and  de- 
liberately adopted.  This  done,  the  candi- 
dates, four  men  and  three  women,  came  for- 
ward, signed  the  covenant,  and  as  an  ex- 

[82] 


Benjamin  Randall 

pression  of  their  fellowship  and  union, 
joined  hands.  Then  Elder  Randall  pre- 
sented the  sacred  Scriptures  to  them  as  their 
only  rule  of  faith  and  practice,  extended  to 
them  the  hand  of  fellowship,  and  while  all 
knelt  offered  a  prayer  that  the  Spirit  of  God 
might  consecrate  them  to  his  service. 

Though  not  accepting  any  prefix  to  the 
Baptist  name  till  twenty  years  later,  thus 
was  organized  in  due  form  the  first  Free 
Baptist  church. 

The  articles  of  faith  then  adopted  are  lost 
beyond  recovery.  They  were  written  on  the 
first  leaf  of  the  records,  which  leaf  has  been 
torn  oflf.  But  when,  by  whom,  or  for  what 
purpose,  it  will  probably  never  be  known. 
While  regretting  the  loss  of  these  articles, 
we  have  the  satisfaction  of  knowing  sub- 
stantially the  doctrines  they  contained. 
Elder  Randall  stamped  those  doctrines  in- 
delibly upon  the  minds  of  his  people.  The 
fathers  stated  and  restated  them  until,  with 
little  expansion,  they  were  published  in  their 
present  form.    As  the  same  is  true  of  the 

[83] 


Benjamin  Randall 

church  covenant,  though  that  is  preserved, 
neither  need  be  recorded  here. 

The  new  church  did  not  choose  officers  till 
early  in  September,  when  others  had  united. 
Then  a  full  Board  was  chosen,  with  Elder 
Randall  as  pastor.  Respecting  the  pastor, 
it  was  understood  that  he  should  be  at  lib- 
erty to  go  on  evangelistic  tours  as  he  might 
interpret  the  will  of  God. 

They  entered  into  an  agreement  that  they 
would  maintain  weekly  meetings  of  a  devo- 
tional nature.  These  should  be  sustained  by 
voluntary  prayer,  singing,  and  exhortation 
by  the  brethren  and  sisters  present.  All 
were  expected  to  attend  when  practicable, 
and  each  take  some  part  in  the  services. 
Should  the  pastor  at  any  time  be  absent 
from  public  worship,  and  no  other  minister 
be  present  to  supply  his  place,  the  social- 
meeting  plan  was  to  be  operative.  Thereby 
regular  worship  was  to  be  maintained  each 
Sabbath,  whether  a  preacher  was  present  or 
not. 

In  this  arrangement  was  evinced  much 

[84] 


Benjamin  Randall 

true  Christian  philosophy.  Mr.  Randall 
would  not  only  have  a  God-called  and  a  God- 
furnished  ministry,  but  he  would  also  bring 
up  the  laity  of  the  church  to  a  high  plane  of 
Christian  living  and  Christian  activity. 

They  also  entered  into  agreement  to  hold 
a  meeting  on  a  special  day  of  each  month; 
hence  the  name  Monthly  Meeting.  Unless 
prevented  by  what  would  keep  him  from 
ordinary  business,  each  member  was  held  in 
duty  bound  to  attend,  and  there  give  an  out- 
line of  his  religious  experience  during  the 
previous  month,  or  interim  since  last  attend- 
ance. At  the  close  of  any  Monthly  Meeting 
appropriate  church  business  might  have  con- 
sideration. 

The  establishment  of  the  New  Durham 
church  laid  the  foundation  of  the  Free  Bap- 
tist denomination.  But  why  not  regard  the 
Canterbury  and  Loudon  church,  or  the  one 
at  Crown  Point,  the  foundation  church? 
True,  one  had  withdrawn  from  the  Calvin- 
istic  body  and  adopted  free  sentiments,  and 
the  other  had  been  founded  on  similar  prin- 

[85] 


Benjamin  Randall 

ciples.  But  both  stood  as  independent  or- 
ganizations, without  connecting  bonds  with 
any  other.  And  neither  was  a  nucleus 
around  which  accretions  should  be  made. 
Both  of  these  churches  soon  lost  their  visi- 
bility, while  the  New  Durham  church  be- 
came a  nucleus  around  which  other  churches 
soon  gathered.  Hence,  we  must  ever  regard 
the  gathering  at  New  Durham  as  the  mother 
church. 


[86] 


XIII 

THE   SCRIPTURES   OPENED 
1780 

THOUGH  highly  prospered  in  his  work, 
Mr.  Randall  experienced  no  little  dis- 
tress of  mind  for  a  time,  because  of  the 
alienation  of  his  former  brethren.  His  at- 
tachment was  so  strong  that  his  separation 
from  them  left  a  deep  wound  in  his  heart. 
He  greatly  felt  the  need  of  fraternal  asso- 
ciations and  fraternal  counsel. 

Then,  again,  he  would  suffer  great  per- 
plexity respecting  those  texts  which  he 
could  not  construe  to  his  own  satisfaction. 
He  knew  they  must  harmonize  with  the 
general  tenor  of  the  Scriptures,  but  this  was 
not  fully  satisfactory.  The  question  would 
often  arise,  "  What  do  these  texts  mean?  " 
Then,  again,  the  feeling,  "  I  must  know." 
But  how  could  he  obtain  the  knowledge? 
He  knew  of  no  living  person  to  whom  he 

[87] 


Benjamin  Randall 

might  resort  for  aid  or  comfort.  As  to 
books,  in  the  meager  supply  at  that  time, 
the  Bible  almost  alone  taught  a  full  and  free 
salvation. 

In  this  extremity,  Mr.  Randall  could  go  to 
none  but  his  Bible  and  his  God,  with  any 
hope  of  finding  a  solution  to  the  questions 
that  burdened  him.  To  these  sources  of 
information  he  turned  with  all  possible  con- 
centration of  thought  and  devoutness  of 
feeling.  Here  we  have  an  illustration  of 
the  proverb  that  "  Man's  extremity  is  God's 
opportunity."  But  we  will  let  Mr.  Ran- 
dall tell  of  the  very  extraordinary  experi- 
ence through  which  he  passed : 

Some  time  in  July  (1780),  being  in  great 
trial  of  mind  because  of  such  texts,  and 
desiring  solitude,  I  walked  to  a  remote 
place  on  my  farm,  where  I  had  a  field  of 
corn,  which  I  entered.  My  soul  being  in 
great  agony,  I  sat  down  upon  a  rock,  and 
prayed  that  my  heavenly  Father  would  teach 
me.  All  at  once  it  seemed  as  if  the  Lord 
denied  my  request.  This  increased  my  trial, 
and   I   said,   "  Lord,   why   may   I   not   be 

[88] 


Benjamin  Randall 

taught?  "  I  then  saw  that  my  heart  needed 
much  purifying  and  refining.  I  said,  "  Lord, 
here  am  I,  take  me,  and  do  with  me  as  thou 
wilt." 

And  oh,  the  flaming  power  that  instantly 
possessed  my  soul!  It  would  be  impossi- 
ble to  give  one  an  adequate  idea  of  the  ex- 
perience, unless  he  had  passed  through  the 
same.  The  power  increased  in  my  soul, 
until  it  stripped  me  of  everything  as  to  my 
affections.  I  tried  to  recollect  my  brethren 
and  connections,  but  had  no  feeling  save  of 
the  awful  majesty  of  God,  before  whom  I 
sank,  as  it  were,  into  nothing. 

Then  it  appeared  that  I  saw  a  white 
robe  brought  and  put  over  me,  which  com- 
pletely covered  me,  and  I  appeared  as  white 
as  snow.  A  perfect  calm,  an  awful  rever- 
ence pervaded  my  soul.  A  Bible  was  then 
presented  before  the  eyes  of  my  mind,  and 
I  heard  a  still,  small  voice  saying,  "Look 
therein."  I  looked  in  at  the  beginning  of 
Genesis,  and  out  at  the  close  of  Revelation. 

To  state  the  remainder  of  this  vision  in 
fewer  words  than  his  account,  Mr.  Ran- 
dall saw  the  seals  of  those  difficult  texts  all 

[89] 


Benjamin  Randall 

unloosed,  and  their  explanations  were  seen 
to  be  in  perfect  harmony  with  a  general 
atonement  and  a  universal  call.    He  adds : 

My  soul  has  never  been  in  any  trial 
about  the  meaning  of  those  Scriptures  since. 
After  passing  through  this  experience  the 
vision  was  withdrawn.  I  came  to  myself 
sitting  on  the  rock  in  profuse  perspiration, 
and  so  weak  I  could  hardly  sit  up.  I  ob- 
served the  sun,  and  estimated  that  I  had 
been  in  this  exercise  about  an  hour  and  a 
half;  and  whether  in  the  body  or  out  of 
the  body,  I  never  could  tell. 

This  experience  of  Mr.  Randall  was  cer- 
tainly remarkable.  The  extent  to  which  the 
Holy  Spirit  may  have  been  operative  in  pro- 
ducing it  will  be  measured  by  the  religious 
experience  of  those  who  judge.  As  a  help 
to  correct  judgment,  it  should  be  borne  in 
mind  that  the  whole  trend  of  scriptural 
teaching  is  to  the  effect  that  God,  in  the 
economy  of  his  grace,  has  made  provision 
for  his  helpful  manifestations  to  those 
in   extremities   such   as   Mr.   Randall   had 

[90] 


Benjamin  Randall 

reached;  and  that  "  more  things  are  wrought 
by  prayer  than  this  world  dreams  of." 

The  subjoined  statements  of  Samuel  D. 
Robbins,  D.  D.,  aline  with  this  doctrine : 

There  is  a  communion  with  God  in 
which  the  soul  feels  the  presence  of  the  un- 
seen One,  in  the  profound  depths  of  his  be- 
ing, with  vivid  distinctness  and  a  holy 
reverence,  such  as  no  words  can  describe. 
There  is  a  state  of  union  with  God — I  do 
not  say  often  reached,  yet  it  has  been  at- 
tained in  this  world — in  which  all  the  past 
and  present  and  future  seem  reconciled,  and 
eternity  is  won  and  enjoyed;  and  God  and 
man,  earth  and  heaven,  with  all  their  mys- 
teries, are  apprehended  in  truth  as  they  lie 
in  the  mind  of  the  Infinite. 

Mr.  Randall  was  sure  that  in  that  vision 
he  was  especially  favored  with  divine  assist- 
ance. However  it  may  be  accounted  for,  he 
somehow  at  that  time  obtained  views  on 
those  Scriptures  that  had  perplexed  him, 
essentially  differing  from  constructions  then 
current,  but  which  now  have  general  accept- 
ance with  the  religious  world. 

[91] 


XIV 

EVANGELISTIC  WORK  IN  NEW   HAMPSHIRE 

AND    MAINE 

1 780- 1 78 1 

SOON  after  Elder  Randall's  divine  illu- 
mination, in  response  to  an  invitation, 
he  went  on  a  mission  tour  to  Maine.  In  his 
account  of  it  he  says: 

I  visited  Little  Falls  on  the  Saco  River, 
and  there  experienced  a  precious  work  of 
grace,  which  spread  about  for  a  number  of 
miles  in  that  region,  and  many  came  to  the 
services. 

On  November  fifth  the  Little  Falls  friends 
wrote  to  the  New  Durham  church  for  one 
to  be  sent  to  their  aid.  About  the  same 
time  a  delegate,  in  the  person  of  one  of  their 
deacons,  came  from  a  band  of  professing 
Christians  in  Gorham,  Maine,  requesting  the 
privilege  of  fellowship  as  a  sister  church 
with  the  New  Durham  brethren. 

[93] 


Benjamin  Randall 

These  requests  were  interpreted  as  im- 
perative calls  that  must  not  be  disregarded. 
The  church  responded  by  delegating  to 
their  aid  its  pastor  and  Robert  Boody,  as 
traveling  companion,  who  at  once  set  off  on 
their  mission.  As  to  the  result  of  their 
Gorham  visit,  records  are  silent.  But  the 
visit  to  Little  Falls  resulted  in  strengthening 
the  religious  interest  there,  and  the  forma- 
tion of  a  church  of  a  hundred  members. 

In  February,  1781,  Mr.  Randall,  having 
received  an  invitation  from  one  Jewell,  a 
Baptist  brother,  visited  Tamworth,  New 
Hampshire,  then  but  recently  settled.  One 
of  the  results  of  this  visit  was  a  revival  in 
which  a  goodly  number  were  converted  and 
a  church  organized.  This  church  was  gath- 
ered in  the  westerly  part  of  the  town,  about 
the  region  later  called  Stevenson's  Hill. 

The  same  season  Mr.  Randall  gathered 
another  church  in  Barrington,  probably  in 
the  section  over  the  "  Blue  Hills,"  and  ex- 
tending somewhat  into  Barnstead.  A  part 
of  this  locality  has  since  been  called  North 

[93] 


Benjamin  Randall 

Strafford.  It  is  probable  that  his  own 
labors  had  been  largely  instrumental  in 
preparing  the  material  for  this  church.  As 
to  who  else  may  have  preached  there  about 
that  time  we  have  no  record.  These  tokens 
of  divine  approval  greatly  encouraged  Mr. 
Randall,  and  stimulated  him  to  increased 
zeal  in  his  labors.  His  iournal  holds  the  fol- 
lowing record : 

Early  in  the  fall  of  1781  I  was  deeply 
impressed  with  a  desire  to  take  a  religious 
tour  eastward  as  far  as  the  Kennebec  River. 
But  discouraging  conditions  confronted  me, 
it  being  near  the  close  of  the  war  and  money 
scarce,  of  which  I  had  but  little.  Then  too, 
I  would  be  a  stranger  in  a  strange  land,  and 
it  was  unusual  for  a  minister  to  go  about 
and  preach,  such  being  regarded  with  sus- 
picion on  the  part  of  many. 

At  length,  however,  Mr.  Randall's  objec- 
tions were  overcome,  and  he  went,  as  thus 
described : 

On  the  last  day  of  September  I  set  off 
alone  and  traveled  to  Saco  River,  where  I 

[94] 


Benjamin  Randall 

found  a  brother  willing  to  accompany  me  to 
the  end  of  my  journey.  The  Lord  granted 
us  his  presence  and  prospered  us  on  our  way. 
The  people  showed  us  much  kindness  as  we 
traveled. 

Mr.  Randall  crossed  the  Kennebec  at 
Georgetown,  and  in  the  evening  of  October 
first  held  a  meeting  in  that  region  on  Ker's 
Island.  The  people  gave  respectful  atten- 
tion and  expressed  a  desire  to  hear  him 
again.  Randall  complied  with  the  request 
the  next  forenoon.  At  this  meeting  many 
were  brought  under  conviction,  were  at 
length  converted,  and  became  substantial, 
devoted  Christians. 

That  afternoon  Mr.  Randall  preached  his 
first  sermon  in  Woolwich.  This  proved  to 
be  an  eventful  occasion.  Here  lived  a  num- 
ber of  devoted  Christians  of  free  sentiments. 
They  were  intelligent,  and  withal  of  good 
standing  in  public  esteem.  But  they  had  be- 
come tired  of  the  old,  lifeless  religious  forms 
among  them,  and  had  been  earnestly  pray- 
ing for  some  evangelist  to  visit  them  and 

[95] 


Benjamin  Randall 

preach  a  free  salvation  and  a  heartfelt  re- 
ligion. This  stranger's  visit  seemed  in  an- 
swer to  their  prayers.  His  sermon,  and  the 
unction  with  which  he  spoke,  appeared  as  of 
God. 

These  people  were  much  like  sheep,  long 
left  uncared  for,  but  now  permitted  to  hear 
the  shepherd's  voice.  They  could  hardly 
contain  their  joy.  If  at  the  time  the  Holy 
Spirit  did  not  fall  upon  them,  as  under  the 
preaching  of  Peter,  they  were  made  to  drink 
from  the  cup  of  happiness  in  Christ  as 
deeply  as  human  beings  may  reasonably  ex- 
pect to  until  released  from  earthly  bondage. 

The  rumors  of  this  meeting  spread  ex- 
tensively the  next  day,  and  a  crowd  gathered 
for  the  next  service.  Mr.  Randall  then 
preached  from  Philippians  2  :  9 :  "  Where- 
fore God  hath  highly  exalted  him,  and  given 
him  a  name  which  is  above  every  name." 
The  word  seemed  like  fire  and  hammer  to 
many  flinty  hearts.  The  work  of  grace  here 
begun  spread  through  the  region  with  great 
power. 

[96] 


Benjamin  Randall 

At  the  close  of  these  meetings  Mr.  Ran- 
dall baptized  five  persons.  This  was  a  novel 
scene  for  that  place.  Though  about  three 
hundred  were  present,  not  more  than  three 
or  four  had  ever  seen  a  baptism  adminis- 
tered by  immersion. 

Returning  to  Parker's  Island,  Randall 
found  the  work  spreading  prosperously. 
After  laboring  here  a  few  days,  he  left  and 
spent  the  Sabbath  in  Woolwich,  w^here  he 
baptized  a  number  and  organized  a  church. 
Before  leaving  this  region  it  is  probable  that 
Mr.  Randall  formed  a  church  at  George- 
town, Squam  Island,  and  at  Durham;  for 
he  speaks  of  having  a  church  at  each  of 
these  places  soon  after  his  return. 

Mr.  Randall  was  absent  on  this  eastern 
tour  thirty-seven  days,  held  forty-seven 
meetings,  and  traveled  about  four  hundred 
miles.  He  soon  left  again  in  answer  to  a 
call  from  Gorham  and  Scarboro.  God 
blessed  his  labors,  especially  at  the  latter 
place,  where  many  were  converted,  baptized, 
and  added  to  the  Little  Falls  church. 

H  [97] 


Benjamin  Randall 

About  this  time  Samuel  Weeks,  a  Baptist 
minister  of  East  Parsonsfield,  Maine,  with 
his  church,  came  out  and  took  a  stand  with 
Randall.  So  also  a  body  called  the  Gray 
and  Gloucester  church. 

These  accessions,  thus  rapidly  made,  were 
at  once  a  comfort  and  a  care  to  Mr.  Randall. 
These  churches  were  all  organized  on  the 
same  model  as  at  New  Durham,  and  looked 
to  the  same  undershepherd  for  general  over- 
sight. Still,  each  stood  in  an  independent 
state,  having  no  connecting  bonds,  except 
what  existed  in  the  fact  that  each  had  em- 
braced the  same  general  views,  and  taken 
the  same  platform  in  its  structure.  But  con- 
ditions were  now  rapidly  tending  to  the  or- 
ganized union  that  soon  followed. 


[98] 


XV 

QUARTERLY   MEETING  ORGANIZED 
I782-1783 

THE  year  1782  held  for  Elder  Randall 
experiences  both  sad  and  joyous.  On 
account  of  the  long  and  painful  sickness  of 
his  father-in-law,  who  died  at  his  residence 
on  the  fourth  of  July,  he  spent  the  first 
several  months  at  home  and  in  the  vicinity. 
During  this  time  some  of  the  churches  suf- 
fered somewhat  for  lack  of  his  general 
supervision. 

In  the  spring  two  emissaries  of  Ann  Lee, 
the  prophetess  of  Shakerism,  had  come  from 
Watervliet,  New  York,  then  the  headquar- 
ters of  the  cult  in  this  country,  and  from 
their  teachings  the  delusion  had  spread  over 
portions  of  New  Hampshire  and  Maine. 
All  churches  in  the  track  of  this  delusion 
suffered  from  its  blighting  influence;  but, 
for  lack  of  pastors  at  that  time,  this  was  es- 

[99] 


Benjamin  Randall 

pecially  true  of  Free  Baptists.  Mr.  Randall 
stoutly  opposed  this  cult,  exposed  its  errors, 
and  tried  to  counteract  its  destructive  work. 

But,  while  Free  Baptist  interests  were 
thus  attended  with  deep  trials  in  some  places, 
prosperity  was  experienced  in  others.  This 
season  a  church  in  Gorham  took  its  stand 
with  Randall.  This  was  a  body  of  respect- 
able brethren,  and  became  a  strong,  influen- 
tial people,  and  for  many  years  sustained  a 
controlling  influence  in  that  region. 

In  September  Mr.  Randall  again  visited 
his  Kennebec  plantation,  to  find  the  work 
spreading  blessedly  through  that  entire  part 
of  the  country.  Besides  meetings  for  wor- 
ship, he  held  sessions  for  business  where 
needed. 

In  October  Daniel  Hibbard,  formerly  a 
Baptist  minister,  but  recently  allied  with 
Randall,  wrote  to  New  Durham  from  Little 
Falls  for  help.  In  answer,  Randall  went  to 
render  aid  on  the  fourteenth  of  November. 
But  no  record  is  found  as  to  the  condi- 
tions or  the  producing  cause  thereof. 

[lOO] 


Benjamin  Randall 

In  religious  matters,  Randall  closed  the 
year  1782  much  as  Washington  did  in  his 
struggle  for  national  liberty.  He  had  suf- 
fered reverses  and  achieved  victories;  thus 
showing  that  in  Church  as  in  State  a  cam- 
paign will  have  its  vicissitudes. 

Early  in  January  the  brethren  in  Can- 
terbury and  Loudon,  not  swept  away  by 
Shakerism,  sent  a  feeling  request  to  the 
New  Durham  church  for  aid.  In  response, 
the  pastor  and  others  were  delegated  to  visit 
them.  The  efforts  of  these  messengers 
tended  to  revive  somewhat  the  drooping 
spirits  of  this  almost  disheartened  people, 
and  initial  measures  were  taken  looking  to 
reorganization. 

On  I^Iarch  second  Mr,  Randall  was  pros- 
trated by  a  fever  which  continued  for  more 
than  two  months.  For  a  time  he  could  not 
raise  his  head  from  his  pillow,  and  it  was 
feared  by  many  that  he  would  not  recover. 
During  this  time  he  enjoyed  the  abiding 
presence  and  comfort  of  the  Holy  Spirit. 
His  recovery  was  slow,  being  retarded,  no 

[lOl] 


Benjamin  Randall 

doubt,  by  his  great  anxiety  for  the  reHgious 
condition  of  the  community.  But  strength 
at  length  returned,  and  with  it  Mr.  Randall 
devoted  himself  anew  to  gospel  work. 

In  the  early  part  of  July,  on  request  of 
the  scattered  Crown  Point  brethren,  Ran- 
dall went  to  their  aid.  He  there  found  eleven 
desirous  of  coming  together  to  work  in  gos- 
pel order.  He  reorganized  them  into  a 
church,  and  as  a  pledge  of  good  faith  they 
signed  a  covenant  which  Randall  formulated 
for  their  future  government. 

On  the  twenty-sixth  of  September  Mr. 
Randall  started  for  another  eastern  tour. 
He  visited  the  churches  at  Little  Falls,  Wool- 
wich, Dunston,  Georgetown,  and  Edgecomb, 
finding  them  in  a  flourishing  condition. 
They  had  received  large  additions  and  were 
steadfast  in  the  faith.  Proceeding  still  far- 
ther east,  he  preached  at  New  Castle,  on  the 
Damariscotta  River.  Then,  crossing  the 
river,  he  held  meetings  in  Bristol  and  on 
Rutherford's  Isle.  All  these  efforts  were 
attended  with  glorious  results. 

[102] 


Benjamin  Randall 

Homeward  bound,  Randall  stopped  for  a 
night  at  Major  Larabee's,  on  New  Meadow's 
River  in  Brunswick,  and  there  held  an  eve- 
ning meeting  which  was  well  attended.  In 
response  to  the  solicitations  of  the  people,  he 
held  several  meetings  at  different  places  in 
that  vicinity,  at  which  professed  Christians 
were  revived  and  many  souls  were  con- 
verted. 

On  arriving  at  Little  Falls,  Randall  met 
several  brethren  in  conference  respecting 
best  methods  for  future  work.  He  had  be- 
come satisfied  that  the  churches,  for  their 
fullest  development  and  greatest  usefulness, 
needed  to  enter  into  a  combination  for  mu- 
tual help.  But  what  the  combination  should 
be,  and  how  it  could  be  brought  about,  was 
not  so  clear.  He  could  find  no  precedents 
suited  to  his  needs. 

The  nation  was  just  securing  its  release 
from  monarchical  rule  to  government  by  the 
people.  The  public  mind  was  filled  with 
democratic  principles.  These  principles  were 
taking  form  for  the  government  of  the  new 

[103] 


Benjamin  Randall 

nation.  Being  loyal  to  his  country,  Ran- 
dall could  but  be  averse  to  anything  in  re- 
ligious government  contrary  to  the  inde- 
pendence of  the  churches.  The  importance 
of  candid  deliberation  and  wise  planning 
was  felt  by  all  present. 

This  conference  was  made  up  of  Ran- 
dall, Pelatiah  Tingley,  Daniel  Hibbard,  and 
several  laymen.  As  the  names  of  these  two 
ministers,  now  associated  with  Randall,  will 
appear  occasionally  in  connection  with  the 
denominational  development,  it  is  fitting 
that  they  have  more  than  a  passing  men- 
tion. 

Daniel  Hibbard  was  one  of  the  first  Bap- 
tist ministers  to  be  ordained  in  Maine.  But 
on  acquaintance  with  Free  Baptist  principles 
he  allied  himself  with  Mr.  Randall. 

Pelatiah  Tingley  was  graduated  from 
Yale  College  in  1761,  studied  theology  two 
years,  and  then  commenced  to  preach  with 
the  Congregationalists.  Having  preached 
over  a  year  at  Gorham,  Maine,  as  a  candi- 
date, he  gave  a  negative  answer  to  the  invi- 

[104] 


Benjamin  Randall 

tation  of  the  town  to  settle  there  in  1776. 
Later,  he  conducted  rehgious  services  at 
New  Market,  New  Hampshire.  It  was 
summer,  very  warm,  and  the  sanctuary  was 
ventilated  for  comfort.  While  he  was  read- 
ing his  sermon,  a  gust  of  wind  carried  a 
part  of  his  manuscript  sailing  through  an 
open  window.  This  proved  to  be  an  impor- 
tant event  of  his  life.  He  retired  from  that 
meeting  with  the  resolution  never  again  to 
attempt  preaching  till  he  had  attained  to  a 
gospel  that  winds  could  not  take  from  him. 
He  sought  God  with  prayer  and  tears  till  he 
received  a  baptism  of  the  Holy  Spirit.  On 
careful  study,  Mr.  Tingley  became  con- 
vinced that  sprinkling  is  not  baptism,  and 
that  none  but  true  believers  are  fit  subjects. 
Thus  he  came  out  a  Baptist.  He  embraced 
the  doctrinal  sentiments  of  Randall,  and  was 
a  factor  much  needed  at  the  time,  especially 
in  the  work  of  organization. 

But  to  return  to  the  work  of  the  confer- 
ence. At  this  session  it  is  probable  that  Mr. 
Randall  presented  a  plan  of  organization 

[105] 


Benjamin  Randall 

and  suggested  a  name  for  the  body.  The 
plan  provided  for  the  combination  in  one 
body  of  all  the  Free  Baptist  churches;  that 
this  body  should  meet  four  times  a  year,  and 
therefore  be  called  a  Quarterly  Meeting.  It 
should  consist  of  delegates  and  others  from 
the  constituent  churches.  It  should  discuss 
and  devise  ways  and  means  leading  to  united 
church  effort  and  the  highest  degree  of 
efficiency. 

It  was  agreed  that  these  plans  be  laid  be- 
fore the  respective  churches  for  their  con- 
sideration. Their  conclusions  were  to  be 
reported  at  a  meeting  to  be  held  on  Satur- 
day, the  seventh  day  of  December,  when,  if 
reports  were  favorable,  the  movement  would 
be  fully  inaugurated. 

Mr.  Randall  was  absent  on  this  eastern 
tour  fifty-seven  days,  traveled  about  five 
hundred  miles,  and  attended  sixty-one  meet- 
ings. 

At  the  time  appointed  the  delegates  met 
at  Little  Falls.  Enthusiastic  approvals  of 
the  plan  were  received  from  the  churches. 

[io6] 


Benjamin  Randall 

The  meeting  organized  by  the  choice  of 
Randall  for  moderator  and  Tingley  for  clerk. 
After  deliberate  consideration  it  was  de- 
cided to  adopt  the  plan  and  proceed  to  the 
organization  of  the  body  it  contemplated. 
It  was  agreed  that  the  body  should  be  known 
as  the  Baptist  Quarterly  Meeting. 

At  this  permanent  organization  Randall 
was  chosen  Quarterly  Meeting  clerk,  which 
position  he  held  for  life.  The  regular  ses- 
sions were  to  be  held  on  the  first  Saturday 
of  specified  months,  as  follows:  March,  in 
New  Gloucester;  June,  in  New  Durham; 
September,  in  Woolwich;  and  December,  in 
Little  Falls.  This  was  to  be  the  order  till 
otherwise  arranged. 

At  this  session  some  needed  advice  was 
given  to  the  Little  Falls  church,  and  Joseph 
Judkins  was  licensed  to  preach. 

By  request,  an  adjourned  session  was  held 
at  Dunston,  December  tenth,  and  with  other 
business,  the  brethren  there  were  organized 
into  a  church.  The  session  also  issued  a  cir- 
cular letter  to  all  the  constituent  churches, 

[107] 


Benjamin  Randall 

signed  by  Randall  and  Tingley.  This  letter 
urged  upon  the  churches  local  union,  co- 
operation with  the  Quarterly  Meeting,  and 
watchfulness  against  religious  delusions. 
Here  they  evidently  had  in  mind  Shakerism. 

Quarterly  Meeting  arrangements  with  the 
Free  Baptists  have  since  that  time  undergone 
some  important  modifications.  But,  though 
this  was  a  day  of  small  things,  its  work  is 
not  to  be  despised.  It  was  the  beginning  of 
an  organized  system  which  culminated  in 
the  General  Conference.  And  it  has  been 
conceded  by  those  whose  opinions  command 
respect,  that,  all  things  considered.  Free 
Baptists  have  one  of  the  finest  systems  of 
ecclesiastical  government  extant. 

Some  conception  of  Mr.  Randall's  early 
labors  may  be  gathered  from  the  fact  that, 
during  the  first  three  and  a  half  years  of  his 
ministry,  in  addition  to  local  work  and 
broadcast  seed-sowing,  he  had  organized 
thirteen  churches  of  the  Free  Baptist  faith, 
and  drawn  to  his  side  four  ordained  minis- 
ters— Lord,  Weeks,  Hibbard,  and  Tingley. 

[io8] 


Benjamin  Randall 

These  were  all  men  of  intelligence,  consecra- 
tion, and  power.  They  were  all  well  fur- 
nished for  the  work  to  which  the  Master  was 
calling  them. 

Furthermore,  those  churches  contained  a 
goodly  number  among  the  laity  who  were 
intelligent  and  fairly  well  educated  for  the 
times,  whose  powers  were  in  process  of  de- 
velopment. Through  consistent  living,  the 
study  of  the  Scriptures,  and  the  constant 
exercise  of  their  "  gifts,"  they  were  becom- 
ing well  qualified  for  the  duties  of  the  min- 
istry, to  which  they  were  at  length  admitted. 
Many  others  of  the  private  membership 
were,  in  the  same  way,  advancing  to  greater 
efficiency  as  Christian  workers. 


[109] 


XVI 

GETTING   TOGETHER — CHRISTIAN    COMITY 
1 784- 1 786 

THE  new  year,  1784,  found  Mr.  Ran- 
dall confined  to  his  bed  because  of  sick- 
ness. But  his  energy  and  interest  in  the 
churches  prompted  him  to  resume  work 
while  yet  quite  feeble.  With  Isaac  Town- 
send  as  companion,  he  attended  the  March 
session  of  the  Quarterly  Meeting,  which 
was  held  at  New  Gloucester.  The  attend- 
ance was  large,  and  the  constituent  churches 
reported  hearty  approval  of  the  Quarterly 
Meeting  plan  and  organization. 

As  this  was  the  first  regular  session  since 
the  organization  of  the  body,  and  as  its 
order  of  procedure  was  for  many  years  re- 
garded as  a  model,  it  seems  fitting  that  it 
have  a  somewhat  detailed  report.  It  ap- 
pears that  Mr.  Randall  had,  with  character- 
istic forecast,  worked  out  a  program  for  the 

[no] 


Benjamin  Randall 

session  which,  subject  to  such  changes  as 
the  nature  of  the  case  might  suggest,  was 
adopted  by  the  conference.  And  here  we 
have  it : 

Quarterly  Meeting  Program 

Saturday  Afternoon 

1.  Devotional.       Consisting    of    prayer, 
singing,  and  if  time  favors,  exhortation. 

2.  Choice  of  officers.     Moderator,  clerk, 
and  committees. 

3.  Letters  and  verbal  reports  from  con- 
stituent churches. 

4.  Examination  of  members  as  to  doc- 
trine, fellowship,  and  so  forth. 

5.  Efiforts  to  restore  harmony,  where  such 
efforts  may  be  needed. 

Saturday  Evening 

Preaching,  followed  by  exhortation  and 
general  worship. 

Sunday  Services 
Morning.    Prayer  and  general  devotions. 
Forenoon.    Preaching. 

[Ill] 


Benjamin  Randall 

Afternoon.    Preaching. 

Evening.    Preaching. 

Devotional  services  immediately  prece- 
ding or  immediately  following  sermons,  as 
conditions  may  suggest. 

Monday 

Devotional.  Unfinished  business.  New 
business  named  in  letters  or  otherwise  pre- 
sented. 

All  business  interspersed  with  much 
prayer,  singing,  and  devotions. 

It  appears  here  that  while  Mr.  Randall, 
for  economy  of  time  and  the  discipline  of 
good  order,  would  have  these  assemblies 
governed  by  prearrangement  of  a  general 
nature,  he  would  not  foist  upon  them  inflexi- 
ble rules.  The  wisdom  of  this  system  was 
proved  by  its  harmonious  working,  with 
slight  changes  to  suit  conditions,  for  a  whole 
century. 

Another  measure  for  the  benefit  of  the 
churches,  inaugurated  at  this  session,  and 
continued  for  many  years,  was  the  issuance 

[112] 


Benjamin  Randall 

of  a  Quarterly  Meeting  circular  epistle. 
This  method  of  reaching  the  entire  member- 
ship had  its  origin  in  the  fertile  brain  of 
Mr.  Randall. 

The  quarterly  letter  generally  contained 
a  summarized  statement  of  session  proceed- 
ings, any  special  business  requiring  the  at- 
tention of  the  local  church,  and  doctrinal 
statements  or  corrections,  with  many  injunc- 
tions to  hearty  piety  and  right  living.  Print- 
ing-presses were  not  then  so  generally  dis- 
tributed over  the  country  as  now,  and  tran- 
scripts were  made  by  pen.  Randall  was  a 
ready  writer,  and  was  not  only  author,  for 
the  most  part,  of  these  letters,  but  probably 
made  most  of  the  reproductions,  although 
as  churches  increased  and  burdens  multi- 
plied, a  part  of  the  clerical  work  fell  to  Ting- 
ley  and  others.  As  soon  as  possible  after 
the  Quarterly  Meeting  session  a  copy  of  the 
epistle  was  sent  to  each  of  the  constituent 
churches,  to  be  read  in  the  presence  of  the 
next  assembly.  The  unifying  influence  of 
these  epistles,  in  fellowship,  doctrine,  and 

I  [113] 


Benjamin  Randall 

church  methods,  was  great,  but  cannot  be 
measured  by  exact  calculation. 

The  September  Quarterly  Meeting  was 
held  at  Woolwich.  Randall  served  as 
moderator  and  Tingley  as  clerk.  After 
routine  business  had  been  disposed  of, 
Shakerism,  which  was  still  proving  rather 
troublesome,  both  in  New  Hampshire  and 
in  Maine,  was  considered.  It  was  agreed 
that  in  all  the  constituent  churches,  October 
thirteenth  should  be  observed  as  a  day  of 
fasting  and  prayer,  "  that  God  would  sweep 
away  this  delusion  by  the  breath  of  his 
Spirit." 

This  session  proved  a  rich  blessing  to  the 
cause  of  religion  in  the  east.  There,  breth- 
ren of  similar  religious  sentiments  met,  who 
had  been  strangers  to  each  other  and  un- 
aware of  what  was  being  accomplished  for 
Christ  in  the  general  field.  There  they  were 
enabled  to  take  larger  views  of  Christianity 
than  ever  before,  and  could  unitedly  devise 
broader  plans  for  work  in  which  mutual 
helpfulness  might  result. 

[114] 


Benjamin  Randall 

A  special  feature  of  this  session  was  the 
alertness  of  the  churches  in  conforming  to 
the  arrangement  of  reporting  by  letter.  The 
pile  of  these  letters  before  us  would  make 
an  interesting  chapter  of  church  history,  as 
illustrative  of  the  times  in  which  they  were 
written.  But  the  determined  limits  of  this 
work  will  admit  of  only  a  summarized  state- 
ment. They  were  interesting  as  exponents 
of  Christian  union,  biblical  sentiment,  gos- 
pel order,  and  intelligent  formulation.  Fur- 
thermore, they  gave  a  hint  as  to  the  general 
intelligence  and  culture  of  the  people  who 
then  embraced  the  doctrines  that  Mr.  Ran- 
dall held  and  taught. 

During  the  year  1784  Mr.  Randall  trav- 
eled in  his  religious  work  over  a  thousand 
miles,  attended  more  than  three  hundred 
meetings  of  worship,  besides  those  of  busi- 
ness, and  preached  on  an  average  a  sermon 
each  day. 

As  may  be  seen  later,  1785  was  a  busy 
year  for  Mr.  Randall.  In  addition  to  his 
accustomed  visits  to  the  churches  and  at- 

[I'Sl 


Benjamin  Randall 

tendance  at  Quarterly  Meetings,  he  pushed 
his  work  into  regions  beyond. 

A  few  cases  of  discipline  required  atten- 
tion, but  for  the  most  part  the  churches 
were  orderly,  vigorous,  and  cheered  by  in- 
creased membership.  Quarterly  Meeting 
sessions  were  well  attended,  their  proceed- 
ings harmonious,  and  their  influence  bene- 
ficial to  communities  entertaining  them.  In 
some  cases,  revivals  beginning  in  these  meet- 
ings spread  to  adjacent  towns. 

In  one  session  the  question  was  asked  as 
to  the  relations  of  the  ruling  elder  to  the 
church  and  ministry.  The  answer  given  at 
the  next  session  was  that  the  ruling  elder 
is  a  church  officer  between  a  deacon  and  a 
teaching  elder,  or  pastor;  that  he  might  con- 
duct general  religious  meetings,  and,  by  con- 
sent of  the  local  church,  administer  the  or- 
dinances in  the  absence  of  a  teaching  elder 
or  pastor.  During  the  early  years  of  our 
denomination,  the  ruling  elder  filled  an  im- 
portant niche  in  church  economy.  But  as 
the   instalment   of   settled   pastors   became 

[ii6] 


Benjamin  Randall 

more  common,  his  office,  with  its  necessity, 
ceased. 

During  this  year  Joseph  Boody  was  or- 
dained a  ruhng  elder,  and  John  Whitney  a 
teaching  elder.  Also  the  New  Canaan,  later 
Lincolnville,  church  was  received. 

A  question  submitted  to  the  September 
session  was,  "  Is  it  proper  to  commune  with 
one  who,  though  not  having  been  immersed, 
gives  evidence  of  a  change  of  heart,  and 
daily  leads  a  Christian  life?"  Answer  by 
unanimous  vote,  less  one,  "  It  is." 

Among  the  good  things  in  one  of  the 
general  epistles  this  year,  ministers  are  ex- 
horted to  watchfulness,  humility,  and  purity 
of  life.  In  another,  the  unconverted  are 
warned  against  a  hope  of  salvation  simply 
on  the  ground  that  its  possibility  had  been 
provided  through  Christ.  In  referring  to 
this  so-called  liberal  doctrine  the  statement 
runs  thus: 

This  is  a  tenet  we  fear  has  destroyed 
its  thousands,  though  it  is  a  groundless 
doctrine,  and  can  easily  be  confuted  by  the 

[117] 


Benjamin  Randall 

Scriptures.  The  plain  assertion  is  before 
us,  that,  "  Except  ye  be  converted  ...  ye 
shall  not  enter  the  kingdom  of  heaven." 

Mr.  Randall  closes  his  record  for  1785 
with  this  sentence: 

I  have  traveled  this  year  about  twelve 
hundred  miles  in  religious  work,  and  at- 
tended over  five  hundred  meetings. 

At  the  opening  of  1786  the  Randall  family 
was  saddened  by  the  sickness  and  death  of 
Mrs.  Oram,  Mrs.  Randall's  mother,  who 
died  in  that  home  February  tenth. 

A  little  later  Mr.  Randall  visited  the 
churches  in  western  Maine.  He  found  some 
of  these  churches  suffering  from  certain 
discordant  elements,  some  enjoying  revival 
grace,  and  others  rejoicing  over  recent  ac- 
cessions. By  all  he  was  heartily  welcomed, 
and  to  all  he  preached  the  Lord's  gospel  with 
freedom. 

Some  business  of  special  interest  was  con- 
sidered and  transacted  at  the  June  session, 
held  at  New  Durham.    Measures  were  taken 

[118] 


Benjamin  Randall 

to  create  what,  for  the  lack  of  a  better  name, 
might  be  called  an  emergency  fund.  The 
proposed  fund  was  not  intended  for  minis- 
terial support,  but  to  meet  other  ordinary 
and  needful  expenses,  among  which  would 
be  the  aiding  of  any  brother  or  sister  who, 
by  sickness  or  otherwise,  might  fall  in  need. 
Such  a  fund  was  raised;  it  may  have  further 
mention  later. 

The  Calvinistic  churches  of  New  Hamp- 
shire and  Maine  had  formed  a  union  some- 
what similar  to  that  into  which  Mr.  Ran- 
dall's churches  had  entered,  only  its  asso- 
ciated meetings,  instead  of  being  quarterly, 
were  held  but  once  a  year,  and  the  body  was 
called  the  New  Hampshire  Baptist  Associa- 
tion. 

At  this  session  it  was  agreed  by  unani- 
mous vote,  save  one,  to  send  an  initial  letter 
to  the  Baptist  Association,  which,  if  the 
members  of  that  body  should  be  like-minded, 
might  lead  to  continued  correspondence.  As 
that  letter  is  of  interest  as  showing  the 
spirit  of  Christian  comity  held  and  exercised 

[119] 


Benjamin  Randall 

thus  early  by  our  fathers,  a  transcript  of  it, 
slightly  abridged,  is  subjoined: 

To  the  Nezv  Hampshire  Association. 
Dearly  Beloved  in  the  Lord: 

Feeling  our  hearts  expand  with  love  for 
the  world,  and  with  complacency  toward  all, 
of  every  name  and  denomination,  where  we 
find  the  divine  image,  we  hereby  testify  our 
prayer  for  your  prosperity. 

We  wish  that  all  shyness,  evil  surmi- 
sing, evil  thinking  in  any  of  your  hearts,  or 
our  own,  against  our  neighbors  or  brethren, 
may  be  forever  expelled.  Let  us  mutually 
lay  aside  every  weight,  and  set  the  Lord, 
the  worth  of  his  cause,  and  immortal  souls 
constantly  before  our  eyes. 

Our  hearts  and  our  doors  have  been, 
and  still  are,  open  to  messengers  of  Jesus, 
of  whatever  name.  We  pray  for  and  re- 
joice in  the  advancing  reign  of  him  who  is 
King  of  kings  and  Lord  of  lords. 

From  your  sincere  friends  of  the  Bap- 
tist Quarterly  Meeting,  held  at  New  Dur- 
ham, New  Hampshire,  June  3,  1786. 

Pelatiah  Tingley,  Clerk. 
[120] 


Benjamin  Randall 

This  letter  speaks  frankly,  and  yet  mani- 
fests a  kind,  conciliatory  spirit.  It  shows  a 
desire  that,  while  holding  up  the  truth  on 
either  side,  there  be  no  feeling  of  acrimony 
or  censoriousness,  and  that,  while  honestly 
holding  some  different  sentiments,  they 
fraternize  so  far  as  could  be,  in  efforts  to 
promote  the  cause  which  all  Christians  hold 
dear,  the  cause  which  has  as  its  end  the 
good  of  the  world  and  the  glory  of  God. 

After  a  time  an  answer  was  received  and 
another  letter  sent  by  the  Quarterly  Meet- 
ing. But,  as  neither  was  recorded,  we  can 
know  nothing  of  their  contents.  Thus  the 
correspondence  ended.  But  thus  it  would 
not  have  been  a  hundred  years  later. 

At  the  September  session  it  was  agreed 
to  reaffirm  a  former  vote  on  communion, 
that  "  It  is  proper  to  commune  with  one 
who,  though  not  baptized  by  immersion,  yet 
gives  evidence  of  a  change  of  heart,  and 
daily  leads  a  Christian  life." 

Near  the  close  of  the  year,  Mr.  Randall 
traveled   somewhat   extensively   in   Maine, 

[121] 


Benjamin  Randall 

during  which  he  attended  some  sixty  meet- 
ings and  saw  many  displays  of  God's  grace. 
He  says : 

I  met  crowds  flocking  together  from  all 
directions;  both  by  water  and  by  land.  I 
enjoyed  great  freedom  in  preaching  Jesus, 
and  had  much  success  all  along  those  islands 
of  the  sea 


[122] 


XVII 

PROGRESS 
1 787- 1 790 

DURING  the  time  covered  by  this  chap- 
ter the  young  denomination  under  the 
leadership  of  Mr.  Randall  was  steadily  and 
healthily  increasing.  As  had  been  hoped, 
the  Quarterly  Meeting  system  was  working 
harmoniously.  Its  sessions  had  large  at- 
tendance, and  there  was  always  good  preach- 
ing and  devout  worship,  and  there  radiated 
forth  evangelistic  influences  which  reached 
far  into  the  country  surrounding  the  lo- 
calities that  entertained  the  delegates.  The 
sessions,  with  the  quarterly  letters  to  the 
churches,  were  educating  the  people  in  mat- 
ters pertaining  to  union,  doctrine,  and  usage. 
With  peace,  plenty,  equal  rights,  and  just 
laws,  what  a  paradise  this  world  might  be! 
But  the  golden  age  of  such  a  state,  if  it  is  to 
be  on  earth,  waits  upon  the  slow  widening 

[123] 


Benjamin  Randall 

of  men's  thoughts  "  with  the  process  of  the 
suns." 

About  the  time  under  consideration  a  few 
cases  of  irregularity  developed  among  the 
churches.  Cases  that  should  have  been  set- 
tled in  churches  where  they  originated,  were, 
at  this  early  period,  taken  to  the  Quarterly 
Meeting  for  adjustment.  As  illustrative  of 
methods  pursued  in  discipline  by  the  early 
fathers,  a  few  cases  are  given. 

In  a  case  of  slight  deflection,  the  offender 
was  simply  admonished.  That  being  well 
received,  and  a  promise  given  to  amend,  the 
matter  dropped.  In  another  case,  David 
Young  and  family  had  accused  Jeremiah 
Dow  of  certain  criminal  acts.  In  vindica- 
tion, Dow  had  taken  out  a  warrant  for  defa- 
mation against  Young.  Investigation  proved 
the  charges  to  be  untrue.  Settled,  by  having 
the  accusing  family  severally  confess,  and 
the  accused  withdraw  his  warrant. 

From  several  other  methods  of  harmoni- 
zing discordant  elements,  but  one  is  here 
selected,  and  that  because  it  was  found  to 

[124] 


Benjamin  Randall 

be  so  effective  that  it  was  afterward  fre- 
quently resorted  to.  It  appears  that  Hib- 
bard  and  Dunton,  both  good  men,  had  a 
case  of  difference  which  they  regarded  suf- 
ficiently serious  to  be  submitted  to  Quarterly 
Meeting  for  settlement.  After  a  statement 
of  the  grievance  before  the  conference, 
Brother  Coombs  expressed  a  conviction  that, 
should  the  conference  resolve  itself  into  a 
prayer-meeting,  and  commit  the  whole  mat- 
ter to  God,  he  would  soon  restore  harmony. 
The  conference  did  as  Brother  Coombs  sug- 
gested, and  results  were  as  he  prophesied. 

Mr.  Randall  was  very  forbearing.  He 
had  that  charity  which  suffers  long  and  is 
kind.  But  he  had  withal  high  ideals  as  to 
church  consistency,  and  where  persuasion 
failed  he  could  be  stern  in  rebuke.  In  the 
constituency  of  the  early  churches  were 
several  former  schoolmasters;  and  the  ma- 
jority agreed  with  them  that  good  discipline 
w^as  an  important  factor  of  all  good  govern- 
ment; hence,  where  transgressors  resisted 
conciliatory   efforts   for  their   reform,   the 

[1251 


Benjamin  Randall 

purity  of  the  church  demanded  extreme 
measures.  After  offenders  had  been  dealt 
with  according  to  scriptural  methods,  if  they 
were  still  incorrigible  they  were  regretfully 
but  promptly  excluded. 

The  establishment  of  a  Quarterly  Meeting 
emergency  fund  had  been  decided  upon.  At 
a  later  session  the  question  was  asked  as  to 
the  manner  of  raising  it.  The  laconic  an- 
swer of  the  conference  was,  "  By  free  con- 
tributions." This  was  simple  and  sure;  so 
simple  that  some  may  at  this  time  think  it 
indicated  a  lack  of  ability  to  plan  a  compli- 
cated system  of  church  finance.  But  if  it 
be  borne  in  mind  that  this  was  long  before 
the  invention  of  some  devices  now  in  vogue 
for  raising  church  and  benevolent  funds, 
charitable  allowance  may  be  made. 

We  must  admit  that  these  people  were  a 
bit  old-fashioned  in  their  notions  as  to  their 
proper  relations  to  God  and  each  other. 
They  were  pretty  well  acquainted  with  an 
old-fashioned  Book,  and  its  teachings  proba- 
bly colored  their  judgment.     Maybe  some 

[126] 


Benjamin  Randall 

of  them  remembered  a  call  for  offerings, 
and  the  response,  as  recorded  in  an  old,  old 
story,  which  runs  thus:  "And  the  Lord 
spake  unto  Moses,  saying,  Speak  unto  the 
children  of  Israel,  that  they  bring  me  an  of- 
fering: of  every  man  that  giveth  it  willingly 
with  his  heart  ye  shall  take  my  offering. 
And  they  came,  every  one  whose  heart 
stirred  him  up,  and  every  one  whom  his 
spirit  made  him  willing,  and  they  brought 
the  Lord's  offering  to  the  work  of  the 
tabernacle  of  the  congregation,  and  for  all 
his  service." 

Whatever  the  source  of  inspiration,  a  re- 
spectable emergency  fund  was  raised  and 
sustained  "by  free  contributions."  That 
too,  during  years  when  our  country  was 
struggling  through  the  most  depressing 
financial  experiences  it  has  ever  known.  To 
anticipate,  it  may  be  said  here  that  for 
many  years,  and  until  better  civic  and  eccle- 
siastical government  obtained,  this  fund  did 
incalculable  good,  along  lines  first  seen  in 
vision  by  its  founder,  Benjamin  Randall. 

[127] 


Benjamin  Randall 

In  the  early  part  of  1787,  Mr.  Randall 
made  an  extensive  tour  through  the  western 
section  of  New  Hampshire.  As  usual,  re- 
vivals attended  his  evangelistic  efforts, 
which,  in  some  cases,  developed  into 
churches,  while  elsewhere  existent  churches 
were  strengthened  by  large  additions. 

During  this  period  additions  were  made 
to  the  ministry  by  the  ordination  of  Nathan 
Merrill  and  J.  McCarson.  At  Bristol, 
Maine,  twenty  were  baptized  and  a  church 
organized.  Buxton  asked  for  the  ordina- 
tion of  a  candidate  and  admission  to  the 
Quarterly  Meeting. 

Mr.  Randall  closes  his  record  for  1787 
by  a  brief  review  and  reflections  suggested 
thereby.    He  entered  this  record : 

I  was  rejoiced  at  hearing  of  the  revival 
of  religion  all  through  the  country,  east  and 
west.  Blessed  be  the  Lord!  May  all  the 
messengers  come  like  doves,  each  with  an 
olive  leaf.  Great  harmony  has  prevailed  in 
the  business  transactions.  Large  numbers 
have  been  added  to  the  churches 

[128] 


Benjamin  Randall 

The  church  at  Weeks  Corner,  Maine,  had 
for  the  first  time  invited  the  Quarterly 
Meeting.  Notice  had  been  sent  to  surround- 
ing towns.  Anticipation  had  been  thor- 
oughly aroused.  With  some  there  was 
probably  a  large  element  of  curiosity.  They 
had  heard  of  a  Free  Baptist  Quarterly  Meet- 
ing and  wanted  to  see  what  it  was  like. 
With  many,  as  the  sequel  proved,  there  was 
a  deep  hungering  and  thirsting  for  spiritual 
betterment. 

On  the  morning  of  the  first  day  the  peo- 
ple of  that  section  looked  out  over  a  level 
of  snow,  below  which  fences  and  other 
landmarks  had  modestly  sunk  out  of  sight. 
The  most  prominent  objects  in  view  were 
the  big  drifts  which  blockaded  all  highways 
leading  to  Weeks  Corner.  Conditions  in 
evidence  answered  in  most  respects  to  a  de- 
scription of  New  England  given  by  a  South- 
erner, who  visited  this  country  for  the  first 
time  in  midwinter.  He  said  that  what  im- 
pressed him  most  was  the  piled-up  condition 
of  things  here:  "  The  hills  were  piled  above 

K  [129] 


Benjamin  Randall 

the  plains;  the  mountains  above  the  hills; 
the  rocks  above  the  mountains;  the  snow 
above  the  rocks;  the  wind  above  the  snow; 
and  cold  above  everything." 

But  those  sturdy  New  Englanders  were 
not  to  be  daunted  by  anything  so  trifling  as 
a  snow-storm;  the  snow  retarded,  but  did 
not  prevent,  a  large  attendance.  Churches 
were  well  represented,  reports  were  encour- 
aging, business  was  disposed  of  with  har- 
mony and  despatch,  devotional  meetings 
were  well  sustained,  and  preaching  was  at- 
tended with  much  demonstration  of  divine 
power. 

Soon  after  the  session  got  fairly  under 
way  there  were  evidences  of  an  approach- 
ing revival.  Christians  were  moved  to  in- 
tercessory prayer,  and  sinners  began  to  con- 
fess their  desire  for  salvation.  The  work 
went  on  with  much  power  till  a  goodly  num- 
ber from  various  parts  of  the  town,  and 
beyond,  were  rejoicing  over  a  new-born 
hope.  A  transcript  from  Mr.  Randall's  jour- 
nal is  of  interest  here : 

[130] 


Benjamin  Randall 

The  season  seemed  to  me  to  be  almost 
heaven.  While  I  was  preaching  from  Ephe- 
sians  4:30,  the  power  of  God  attended,  a 
great  number  were  struck  to  the  heart  and 
cried  for  mercy.  Then,  when  I  was  preach- 
ing again  from  Hebrews  10  :  3,  the  same 
was  repeated.  At  communion  the  impress- 
iveness  was  so  great  as  to  be  almost  unen- 
durable. The  house  seemed  much  like  being 
full  of  angels.  "Oh,  come,  magnify  the 
Lord  with  me,  and  let  us  exalt  his  name  to- 
gether! " 

On  the  twenty- first  of  June,  1790,  Mr. 
Randall  was  summoned  by  a  message  to  go 
in  haste  to  see  his  father  at  Ossipee,  twenty- 
two  miles  distant,  in  what  proved  to  be  the 
last  sickness.  He  reached  the  bedside  just 
in  time  to  witness  his  father's  departure. 
Though  too  late  to  receive  a  final  benedic- 
tion, he  was  comforted  by  the  remembrance 
of  the  excellent  life  his  parent  had  lived. 
The  remains  were  borne  to  New  Durham  on 
a  horse-litter.  Impressive  funeral  services 
were  held  at  the  house  of  Elder  Randall, 
who  preached  the  sermon  of  the  occasion 

[131] 


Benjamin  Randall 

from  Psalm  37:37:  "Mark  the  perfect 
man,  and  behold  the  upright:  for  the  end 
of  that  man  is  peace."  Then  the  venerable 
form  of  Captain  Randall,  followed  by  a 
large  and  sympathetic  procession,  was  laid 
to  rest  in  the  family  burying-ground. 


[132] 


XVIII 

THROUGH   REVERSES  TO  VICTORY 
179I 

THE  year  1791  opened  with  Mr.  Randall 
while  he  was  wading  through  one  of 
the  most  depressing  experiences  of  his  minis- 
try. The  expansion  of  the  new  denomina- 
tion had  exceeded  the  supply  of  ministerial 
help.  Most  of  the  churches  were  suffering 
for  lack  of  pastoral  care.  Respecting  the 
field  covered  by  these  churches  it  might  be 
said,  "  The  harvest  truly  is  great,  but  the 
laborers  are  few."  This  scarcity  of  labor- 
ers was  attributable,  in  part  at  least,  to  Mr. 
Randall's  extreme  caution  in  inducting  men 
to  the  ministry.  He  had  high  ideals  as  to 
ministerial  standards,  and  would  "  lay  hands 
suddenly  on  no  man." 

To  his  humiliation  and  grief,  the  New 
Durham  church,  which  was  naturally  re- 
garded as  an  example  by  others  of  its  asso- 

[133] 


Benjamin  Randall 

ciation,  was  in  such  a  state  of  spiritual  dis- 
order as  to  need  what  surgeons  call  "  heroic 
treatment."  The  efforts  put  forth  for  re- 
claiming delinquents  had  in  many  cases 
proved  of  no  avail.  Hopeful  of  winning 
back  this  class,  yet  fearful  of  taking  any 
steps  that  might  result  in  driving  them  far- 
ther away,  the  pastor  had  borne  and  borne, 
till  convinced  that  forbearance  had  ceased 
to  be  a  virtue. 

But  what  should  be  done  ?  This  was  now 
the  perplexing  question.  We  of  the  present 
day,  with  our  light  from  history  since  made, 
would  say,  Let  the  living  members  slough 
off  the  dead  part  and  cast  it  away.  That  is, 
let  a  church  discipline  itself.  If  it  has  in 
its  membership  incorrigible  offenders,  ex- 
clude them.  Meantime,  let  the  church  main- 
tain its  identity.  This  probably  was  the 
proper  course  for  the  New  Durham  church 
to  take.  This  was  in  later  years  conceded 
by  Mr.  Randall  as  the  best  general  rule, 
though  it  did  not  then  suggest  itself  to  him 
as  the  most  feasible  for  that  case. 

[134] 


Benjamin  Randall 

Whether  wise  or  otherwise,  this  is  the 
way  he  did  it:  after  visiting  his  parish  and 
thereby  preparing  the  minds  of  his  people, 
Mr.  Randall  announced  a  meeting  at  which 
decisive  action  would  be  taken.  As  the 
meeting  had  been  widely  advertised  it  had 
a  large  attendance.  After  stating  the  condi- 
tion of  the  church  and  his  fruitless  efforts 
to  correct  its  irregularities,  Mr.  Randall 
proceeded  to  say: 

Therefore,  considering  how  small  is  the 
number  who  stand  fast  in  the  truth,  in  com- 
parison with  those  who  have  turned  back, 
and  that  our  covenant  agreements  are 
broken  by  the  ungodly  conduct  of  those  pro- 
fessors who  have  become  backslidden: 

Agreed,  that  we  now  regard  our  church 
connections  dissolved,  and  proclaim  it  so  to 
the  world.  Also,  that  these  doings  be  pub- 
licly read  on  the  two  next  consecutive 
Sabbaths. 

Then,  as  a  number  present  felt  their  hearts 
warm  toward  each  other,  and  wished  to 
arise  and  covenant  anew  in  church  relation- 

[135] 


Benjamin  Randall 

ship,  March  twenty-third  was  appointed  for 
all  like-minded  to  meet  for  that  purpose. 

As  the  news  of  this  action  spread,  it 
caused  no  little  stir  in  the  vicinity.  Some 
blamed  Mr.  Randall,  and  some  justified  him 
for  the  move.  On  the  day  appointed  a 
goodly  number  met,  discussed  ways  and 
means  of  future  procedure,  and  adjourned 
to  April  thirteenth.  At  this  meeting  twenty- 
one  persons  declared  themselves  in  fellow- 
ship and  were  reorganized  into  a  church. 

These  brethren  once  more  started  with  a 
prospect  of  better  order.  All  felt  relieved 
and  animated  with  new  life.  The  first  work 
to  which  they  addressed  themselves  was  in 
the  line  of  reclaiming  their  delinquent  breth- 
ren. Their  efforts  were  successful  only  in 
part. 

Mr.  Randall  seemed  to  have  received  a 
fresh  baptism  of  the  Holy  Spirit,  and  more 
power  attended  his  preaching,  while  the  peo- 
ple flocked  together  with  renewed  eagerness 
to  hear.  Under  his  sermon  of  May  eighth, 
conviction   was   manifested   by  a   number. 

[136] 


Benjamin  Randall 

The  next  day  some  fifty  became  deeply  af- 
fected and  several  cried  for  mercy.  The  re- 
vival thus  started  continued  with  power. 
Meetings  were  held  with  success,  for  a  time 
almost  every  day  and  evening.  Among 
those  who  became  trophies  of  grace  were  a 
large  number  of  the  most  influential  and 
promising  young  people  of  the  town. 

Mr.  Randall  had  six  baptismal  services 
within  a  few  weeks,  till  sixty-seven  were 
added  to  the  twenty-one  members  of  the  re- 
organized  church,  making  a  total  of  eighty- 
eight.  These  accessions  included  John  Buz- 
zell,  Simon  Pottle,  and  Joseph  Boody,  all  of 
whom  became  ministers. 

As  John  Buzzell  was  so  intimately  con- 
nected with  the  early  history  of  our  denomi- 
nation, a  few  words  of  introduction  may 
here  be  admissible.  A  descendant  from  ster- 
ling English  ancestry,  John  Buzzell  opened 
his  eyes  for  the  first  time  at  Barrington, 
New  Hampshire,  September  i6,  1766.  He 
obtained  a  good  education  for  the  times, 
taught  several  terms,  and  at  the  time  of  his 

[137] 


Benjamin  Randall 

baptism  was  the  New  Durham  schoolmaster. 
He  had  a  well-developed  physique,  an  im- 
posing presence,  and  a  good  command  of 
language.  He  at  once  began  to  preach  the 
gospel  of  free  grace,  and  was  thencefor- 
ward one  of  Randall's  ablest  coworkers. 

The  June  session  of  the  Quarterly  Meet- 
ing was,  as  usual,  held  at  New  Durham. 
Those  from  abroad  soon  caught  the  spirit 
of  the  place,  and  from  the  reflex  influence 
the  work  at  New  Durham  received  a  new 
impulse.  The  reports  at  this  session  were 
generally  encouraging.  New  Durham  was 
reported  by  Robert  Oram,  son  of  Elder 
Randall,  thus : 

The  work  of  the  Lord  prospers  among 
us.  A  most  blessed  union  prevails.  The 
Lord  reigns.    Glory  to  his  blessed  name! 

A  revival,  begun  in  Middleton,  had  ex- 
tended into  Brookfield  and  Wakefield.  This 
was  under  the  labors  of  John  Buzzell.  The 
work  commenced  from  his  first  sermon.  His 
brother  Aaron,  who  became  such  an  effi- 

[138] 


Benjamin  Randall 

cient  minister,  was  the  first  convert  of  this 
effort.  Revivals  were  also  reported  at  Kit- 
tery,  Barrington,  Bristol,  and  Raymond. 
Churches  had  been  organized  during  the 
year  at  Kittery,  Pittsfield,  and  Ossipee  Hill. 

Because  of  the  pressing  need  of  labor  at 
home,  Randall  spent  as  Httle  time  as  possible 
in  his  Kennebec  tour  this  year.  After  his 
return,  in  a  report  of  that  tour,  he  says: 
"  Experienced  a  wonderful  display  of  God's 
power." 

Thus  the  finger  of  God  may  scatter  the 
darkest  clouds,  his  hand  make  reverses 
stepping-stones  to  victory,  and  his  blessing 
transmute  trials  into  glory. 


[139] 


XIX 

HIGHER   ORGANIZATION 
1792 

EXPERIENCE  had  taught  Mr.  Randall 
and  his  brethren  that  the  denomination, 
in  its  expansion,  had  outgrown  its  repre- 
sentative arrangement  entered  into  nine 
years  before,  in  the  Quarterly  Meeting  for- 
mation. It  had  become  impossible  for  every 
church  to  report  itself  to  every  session  of 
the  body  as  the  rule  required. 

Feeling  the  importance  of  a  remedy,  Ran- 
dall introduced  the  matter  to  his  home 
church,  assembled  May  ninth,  when  the 
question  was  duly  considered.  He  and 
seven  others  were  chosen  to  meet  delegates 
from  all  his  other  churches  in  New  Hamp- 
shire, to  devise  some  means  of  relief.  Re- 
sults were  to  be  presented  at  the  next  Quar- 
terly Meeting  session,  and  to  be  adopted  if 
there  thought  best. 

[140] 


Benjamin  Randall 

The  proposed  meeting  was  held  May 
twenty-third,  at  the  residence  of  James 
Lock,  in  Barnstead.  It  consisted  of  repre- 
sentatives from  New  Durham,  Pittsfield, 
Middleton,  and  Barrington.    It  was  agreed : 

That  the  name  of  the  present  Quarterly 
Meeting,  holding  its  annual  sessions  at  New 
Durham,  be  changed  to  that  of  a  Yearly 
Meeting. 

That  a  new  class  of  meetings,  each  to  be 
held  once  in  three  months,  be  introduced  be- 
tween this  and  the  churches,  with  the  name 
of  Quarterly  Meetings. 

That  each  church  attend  to  all  its  local 
business,  maintain  good  discipline,  take  the 
scriptural  steps  with  delinquents,  to  the  last 
admonition;  then,  if  unsuccessful,  refer  the 
matter  to  the  Quarterly  Meeting.  That  each 
church,  as  now,  have  a  clerk  to  keep  its 
records,  full  and  plain.  That  the  church 
send  its  clerk  to  each  session  of  the  Quar- 
terly Meeting,  with  his  book  of  records,  and 
several  others  as  messengers.  That  through 
its  clerk  and  messengers,  each  church  report 
its  condition  to  each  session  of  the  Quarterly 
Meeting. 

[141] 


Benjamin  Randall 

It  was  agreed  that  the  messengers  repre- 
senting the  several  churches  belonging  there- 
to constitute  the  Quarterly  Meeting  poten- 
tial. That  the  Quarterly  Meeting  hold  its 
sessions  at  such  times  and  places  as  agreed 
upon.  That  it  have  a  clerk  who  shall  keep 
a  full  and  plain  record  of  all  doings,  and 
transcribe  in  his  book  the  records  of  the 
several  churches.  That  the  Quarterly  Meet- 
ing adjust  all  difficulties  that  may  be  re- 
ferred to  it  by  the  churches,  or  arise  in  its 
executive  sessions,  if  able;  but  if  not,  refer 
the  same  to  the  Yearly  Meeting. 

That  the  Yearly  Meeting  consist  of  dele- 
gates from  the  several  Quarterly  Meetings, 
hold  its  sessions  annually,  at  times  and 
places  agreed  upon,  adjust  all  matters  re- 
ferred to  it  by  the  Quarterly  Meetings,  and 
transact  any  other  legitimate  business.  It 
shall  devise  ways  and  means  for  the  welfare 
and  efficiency  of  its  constituency,  and  exer- 
cise a  general  supervision  over  the  entire 
denomination. 

The  new  system  was  unanimously  adopted 
and  was  to  go  into  operation  at  once,  with 
Mr.  Randall  as  recording  secretary. 

[142] 


Benjamin  Randall 

It  was  also  recommended  that  the  same 
plan  be  adopted  by  the  gatherings  at  Edge- 
comb,  Gorham,  and  Parsonsfield,  Maine. 
These  recommendations  were  approved  and 
adopted  by  these  bodies. 

This  system  provided  that  each  church 
have  a  monthly  meeting  for  the  transaction 
of  its  local  business;  that  several  contigu- 
ous churches  constitute  a  Quarterly  Meet- 
ing; and  that  all  the  Quarterly  Meetings 
covering  a  State,  or  other  agreed-upon  ter- 
ritory, combine  for  an  annual  session,  to  be 
called  a  Yearly  Meeting. 

This  was  the  ideal.  But  it  took  several 
years  of  working  the  plan  for  the  several 
bodies  in  the  combination  to  learn  their  exact 
relative  duties. 

To  meet  the  demands  of  new  conditions, 
which  arose  from  time  to  time,  alterations, 
amendments,  and  supplements  were  de- 
manded and  made. 

For  more  than  fifty  years,  until  the 
organization  of  General  Conference,  the 
Yearly  Meeting  was  the  highest  ecclesiasti- 

[143] 


Benjamin  Randall 

cal  court  of  the  denomination.  It  served  the 
purpose  intended,  and  its  decisions  were  re- 
spected by  the  people. 

Thus  far  these  organizations  have  been 
considered  mostly  from  a  business  stand- 
point. But  their  sessions  were  of  interest  to 
the  general  public,  mainly  as  centers  of  re- 
ligious instruction  and  worship.  Most  of 
the  business  was  done  at  side  sessions,  leav- 
ing much  time  for  meetings  of  a  purely  re- 
ligious nature.  People  came  to  these  meet- 
ings from  near  and  far,  many  of  whom  were 
hungering  and  thirsting  for  the  gospel  as 
proclaimed  by  the  preachers  of  free  grace. 
In  confirmation  of  this  statement,  John 
Buzzell's  testimony  is  instructive  and  in- 
teresting : 

These  meetings  called  the  attention  of 
thousands  to  hear  the  word  of  God  who,  per- 
haps, would  have  remained  ignorant  of  these 
things  if  their  attention  had  not  been  excited 
by  these  means.  I  have  known  persons  of 
respectability  to  travel  nearly  twenty  miles 
to  attend  a  Monthly  Meeting;  and  have  seen 

[144] 


Benjamin  Randall 

as  many  as  a  hundred  spectators  at  a  church 
conference,  when  the  church  consisted  of 
only  ten  members.  At  Quarterly  Meetings 
I  have  often  seen  thousands  flocking  from 
different  parts  to  hear  the  word.  And  when 
we  have  been  under  the  necessity  of  repair- 
ing to  groves  for  want  of  room,  I  have  fre- 
quently seen  them  climb  the  trees,  like  Zac- 
chseus,  to  see  and  hear,  as  it  seemed,  at  the 
hazard  of  their  lives.  Yet  I  never  knew  a 
person  to  receive  harm  on  such  occasions. 

Many  who  have  come  to  these  meetings 
have  returned  new  creatures,  praising  God 
for  redeeming  love  and  saving  grace. 

The  Yearly  Meetings  have  also  been  at- 
tended with  an  equivalent  blessing.  Hun- 
dreds of  souls  that  now  belong  to  this  de- 
nomination, and  others,  have  located  their 
first  religious  awakening  in  one  of  our 
Monthly,  Quarterly,  or  Yearly  Meetings. 

Here  we  have  an  illustration,  in  part,  of 
Mr.  Buzzell's  general  statement.  The  scene 
was  at  a  country  town  in  Maine.  The  local 
church  had  invited  the  Yearly  Meeting. 
They  had  raised  and  covered  in  a  meeting- 
house of  goodly  proportions.    They  had  laid 

L  [145] 


Benjamin  Randall 

loose,  temporary  floors,  and  fitted  up  rough- 
board  seats  for  the  occasion.  Here  they  held 
the  preliminary  sessions  and  services.  Here 
Mr.  Randall  preached  the  first  sermon.  But 
the  coming  multitude  soon  outgrew  the  ca- 
pacity of  the  house.  Here  we  will  let  one 
who  constituted  a  part  of  that  assembly 
finish  the  story;  his  language  shows  the 
impressive  nature  of  the  scene. 

It  was  September:  a  beautiful  Sabbath 
morning,  the  day  of  the  great  gathering  of 
the  new  sect.  Nature  had  just  put  on  her 
brilliant  attire,  as  if  vying  with  man  in  wor- 
ship to  the  Maker  of  all.  My  father,  though 
not  given  to  piety,  consented  to  take  all — 
mother,  brothers,  and  sisters — to  the  spot 
where  the  public  mind,  as  with  one  accord, 
seemed  centering.  Approaching  with  others, 
we  entered  a  beautiful  grove,  and  soon  came 
to  a  widely  extended  ledge,  of  almost  snowy 
whiteness.  Upon  this  was  erected  a  speak- 
er's stand,  with  a  table  near,  spread  with 
communion  service.  The  vessels  were  bright 
and  glistening;  the  table  coverings  and  nap- 
kins were  as  clean  as  the  purest  snow. 

[1461 


Benjamin  Randall 

The  immense  congregation,  sitting  around 
under  the  forest  shade,  were  giving  close 
attention  to  a  sermon  by  Elder  Tingley. 
I  then,  for  the  first  time,  saw  Elder  Ran- 
dall, who  was  sitting  upon  the  stand  with 
other  speakers.  A  heavenly  glow  seemed 
to  rest  on  his  countenance.  How  impress- 
ively did  the  whole  scene  strike  my  young 
heart,  over  which  only  thirteen  summers 
had  passed ! 

I  had  read  of  the  crucified  Saviour, 
wrapped  in  clean  linen,  and  could  hardly 
divest  myself  of  the  idea  that  the  real  body 
of  Christ  was  lying  upon  that  table  before 
us,  hidden  from  view  only  by  those  cover- 
ings, and  that  this  was  almost  an  exact 
representation  of  apostolic  times. 

As  for  the  speaker,  his  manner  was  pe- 
culiar. He  would  strike  the  first  of  his  sen- 
tence on  a  high  key  and  drop  to  a  lower  on 
the  latter  part.  He  would  comprehend  much 
in  a  few  words;  but  soon,  how  I  wished  him 
through,  and  that  Randall  would  commence! 
In  this  I  was  at  length  gratified.  And  oh, 
how  he  spoke!  burning  words,  right  to  the 
heart. 

The  impression  then  received  by  me  can 
lH7] 


Benjamin  Randall 

never  be  erased  from  the  tablet  of  my 
memory.  The  influence  was  to  change  the 
entire  habit  of  my  thinking,  to  set  me  wholly 
upon  a  new  course,  and  control  my  subse- 
quent existence  for  good.  I  praise  God  for 
that  day ! 


[148] 


XX 

MISSIONARY   JOURNEY   THROUGH    FORESTS 
1792 


A 


YOUNG  man  by  the  name  o£  Dickey, 
gifted  in  prayer  and  exhortation,  had 
gone  from  Epsom,  New  Hampshire,  to  Straf- 
ford, Vermont,  there  to  remain  awhile  on 
business.  Finding  a  general  disregard  of  all 
things  religious,  he  soon  began  to  call  on  the 
people  to  turn  from  their  sins  and  obey  the 
commandments  of  God.  These  efforts  were 
soon  blessed  by  a  gracious  outpouring  of 
God's  spirit  and  the  conversion  of  souls. 

Calvinistic  ministers  soon  visited  the 
place,  baptized  whom  they  could,  and  or- 
ganized a  church.  But  Dickey  was  a  Free 
Baptist.  And  from  his  representation  of 
the  new  order,  in  the  region  from  which 
he  came,  a  number  of  the  community  desired 
to  send  for  aid  from  that  source.  Hence  the 
following  letter: 

[149] 


Benjamin  Randall 

To  the  Baptist  church  of  New  Durham. 
Dear  Brethren  : 

By  agreement  of  a  number  of  friends 
here,  having  a  desire  for  the  welfare  of  each 
other  and  for  our  fellow  creatures,  we  now 
think  it  expedient,  according  to  the  light 
and  manifestation  of  God's  word,  to  come 
into  church  order  of  government,  as  the 
Scriptures  direct.  And  being  informed  by 
Brother  Dickey  of  your  standing  and  order, 
these  being  agreeable  to  our  minds,  we  re- 
quest some  of  the  elders  of  your  church  to 
come,  as  soon  as  possible,  to  our  assistance. 
For  we  are  alone,  as  to  sentiment,  in  this 
part  of  the  country. 

From  your  friend  and  brother, 

Samuel  Rich. 
Strafford,  Vermont, 
September  lo,  1771. 

The  New  Durham  brethren  regarded  this 
as  another  Macedonian  call,  but  were  then 
forced  to  answer  that,  as  their  pastor  had 
just  returned  from  a  journey  of  a  hundred 
and  sixty  miles  east,  and  must  go  again  in 
two  weeks  on  important  business  to  Water- 

[150] 


Benjamin  Randall 

boro,  Maine,  and  then  attend  to  other  en- 
gagements, they  could  not  comply  with  their 
request  till  another  season. 

So,  on  July  25,  1792,  Elder  Randall,  with 
John  Buzzell  as  companion,  bearing  the  com- 
mendation of  the  church,  set  off  on  the  pro- 
posed mission.  On  arrival,  Mr.  Randall 
preached  a  number  of  times  to  the  people, 
with  great  freedom. 

The  people  were  found  to  be  of  mixed 
sentiments,  but  all  so  absorbed  in  the  over- 
flowing joys  of  their  new  love  that  points  of 
doctrine  held  a  subordinate  place  in  their  re- 
gards. They  would  not  harbor  the  idea  of 
being  separated  and  being  formed  into  two 
different  societies.  For  a  time  the  question 
was  most  anxiously  considered  among  them, 
about  the  direction  in  which  they  would 
move.  Meantime,  they  were  left  to  their 
own  volition. 

Finally,  at  a  meeting  held  August  first, 
having,  as  they  said,  duly  considered  the  mat- 
ter, those  already  formed  into  a  church  con- 
cluded to  alter  their  Articles  of  Faith  so  far 

[151] 


Benjamin  Randall 

as  to  take  a  stand  with  their  Free  Baptist 
brethren.  Accordingly,  however  much  Mr. 
Randall  might  have  feared  from  their  pre- 
vious differing  views,  he  extended  to  them 
the  hand  of  fellowship. 

The  day  before  he  had  baptized  Jacob 
Hadley  and  Daniel  Hadley,  of  Tunbridge,  an 
adjoining  town.  Nathaniel  Brown  was  one 
of  this  organization.  He  was  a  young  man 
of  early  promise,  which  he  later  fulfilled. 
After  successful  evangelistic  work  in  Ver- 
mont, he  was  the  first  minister  to  preach 
the  gospel  of  free  grace  in  western  New 
York,  where  he  organized  the  Bethany 
church  and,  indirectly,  the  Genesee  Quar- 
terly Meeting,  and  the  Holland  Purchase 
Yearly  Meeting. 

Randall  and  Buzzell  returned  by  the  way 
of  Salisbury,  New  Hampshire,  where,  by 
invitation,  they  held  a  few  religious  services. 
As  one  of  the  immediate  results,  a  glorious 
work  of  grace  began.  But  they  were  obliged 
to  turn  away  and  leave  the  work  in  the  hands 
of  another  denomination. 

[152] 


Benjamin  Randall 

This  tour  of  about  two  weeks  was  at- 
tended with  much  sacrifice  and  suffering  on 
the  part  of  those  missionaries.  The  roads 
were  bad  and  much  of  the  way  through  ex- 
tended forests.  Many  times,  as  night  over- 
took them,  they  had  no  better  place  to  sleep 
than  the  bare  floor  of  one  of  the  log  cabins 
which  were  sparsely  scattered  along  the 
way.  The  weather  was  hot  and  sultry. 
The  distance  traveled  was  about  three  hun- 
dred miles.  Before  they  reached  the  end  of 
their  journey,  riding  became  very  distress- 
ing. 

When  they  were  about  to  separate,  Mr. 
Randall  presented  his  companion  two  of  the 
four  pistareens,  which  represented  the  sum- 
total  of  their  money  receipts  while  absent. 
A  pistareen  was  a  small  Spanish  silver  coin, 
valued  in  the  United  States  at  about  seven- 
teen cents.  Buzzell  refused  the  offer;  but 
Randall  thrust  the  bits  into  his  hand,  say- 
ing, "  You  shall  take  them !  Carry  them  to 
your  wife!  " 

This  case  of  home  mission  work  has  been 

[153] 


Benjamin  Randall 

given  somewhat  in  detail;  not  that,  as  con- 
sidered in  connection  with  the  general  pio- 
neer work  of  the  times,  it  is  exceptional, 
but  as  illustrative  of  experiences  common  to 
those  early  evangelists,  records  of  which  in 
most  cases  never  found  their  way  to  public 
recognition. 


[154] 


XXI 

INDUCTION    TO   THE    MINISTRY 
1792 

THE  year  1792  was  nearing  its  dose. 
The  months  already  past  had  been 
crowded  with  events  of  importance  to  Mr. 
Randall  and  the  cause  he  represented.  But 
before  the  year  was  allowed  to  join  the  re- 
ceding procession,  other  important  events 
were  added  to  the  record. 

A  council  duly  authorized  met  at  Wolfe- 
boro,  October  nineteenth,  and  organized  a 
Free  Baptist  church,  the  first  church  of  any 
kind  organized  in  the  town.  The  covenant, 
in  Mr.  Randall's  handwriting,  is  still  extant. 
Four  days  later  a  council,  consisting  of  Ran- 
dall, Weeks,  and  Whitney,  met  at  Middleton 
to  examine,  with  reference  to  ordination, 
John  Buzzell  and  Isaac  Townsend. 

As  intimated  in  a  former  chapter,  our 
fathers  were  cautious  about  inducting  men 

[iSS] 


Benjamin  Randall 

into  the  ministry.  Whatever  the  natural  or 
acquired  abilities  of  candidates,  certain  con- 
ditions were  indispensable.  The  men  must 
be  of  good  repute,  mentally  balanced,  and 
deeply  pious.  They  must  be  sound  in  bibli- 
cal doctrines  according  to  evangelical  inter- 
pretation, have  aptness  to  teach  and  ability 
to  edify,  have  a  gift  for  soul-winning,  give 
evidence  of  a  divine  call;  and,  withal,  the 
more  education  they  had  received  the  better. 
One  of  the  ordeals  through  which  a  candi- 
date usually  had  to  pass  was  the  preaching 
of  a  trial  sermon. 

Now,  respecting  the  cases  under  con- 
sideration, the  following  items  are  gleaned 
from  an  old  record:  They  first  had  worship 
at  the  Middleton  meeting-house,  where  Buz- 
zell  preached  on  trial  to  good  acceptance. 
The  council  then  repaired  to  a  private  house. 
Buzzell  proceeded  to  give  an  account  of  his 
conversion,  call  to  the  ministry,  and  success 
in  former  efforts  at  soul-winning.  Then  fol- 
lowed critical  questions  by  the  brethren  on 
the  council,  and  all  to  good  satisfaction. 

[156] 


REV.  JOHN   BUZZELL 
A  typical  Free  Baptist  minister  of  the  Randallian  period 


Benjamin  Randall 

Tovvnsend  was  put  through  a  similar 
course,  except  the  trial  sermon,  and  with  like 
results.  It  was  agreed  that  Buzzell  be  or- 
dained at  the  meeting-house  the  following 
day,  and  that  Townsend  be  ordained  the  day 
after  at  Wolfeboro.  Randall,  Weeks,  Whit- 
ney, and  Boody  were  selected  to  conduct  the 
services. 

Here  it  may  be  admissible  to  turn  a  side- 
light on  some  ordination  customs — or  per- 
haps, more  properly  speaking,  accessories — 
peculiar  to  the  times.  In  those  early  days  a 
really  orthodox  ordination  was  held  to  be 
an  affair  in  which  the  rabble  must  have  a 
part  as  well  as  the  church  and  the  council. 

The  people  from  a  wide  area  would  assem- 
ble. A  procession  would  be  formed,  some- 
times headed  by  a  band  of  music,  to  escort 
the  pastor-elect  and  other  dignitaries  from 
some  public  place  to  the  meeting-house.  And 
while  the  services  would  be  in  process  there, 
drinking,  horse-swapping,  and  general  ca- 
rousing would  be  the  order  (?)  without. 
The  day  would  end  with  public  festivities, 

[157] 


Benjamin  Randall 

at  which  strong  drink  would  be  a  considera- 
ble part  of  the  entertainment. 

The  expense  of  all  this  would  be  paid  from 
the  public  chest.  A  work  called  "  Buxton 
Centennial "  gives  a  few  illustrative  state- 
ments. Under  date  of  1762,  the  record  runs 
thus :  "  Twenty  pounds  " — about  one  hun- 
dred dollars — "  lawful  money  was  voted  to 
defray  the  charges  of  ordaining  Mr.  Paul 
Coffin."  In  the  same  account,  farther  on, 
we  have  this:  "A  very  plentiful  entertain- 
ment for  the  council  and  strangers  was  pro- 
vided at  the  expense  of  the  proprietors." 

Though  no  parade,  public  dinner,  music, 
or  rum  was  offered  in  connection  with  the 
ordination  of  Mr.  Buzzell,  by  common  im- 
pulse a  mixed  multitude  gathered  for  the 
occasion;  the  better  class  to  witness,  if 
possible,  the  services,  and  the  baser  for 
carousal. 

At  ten  o'clock  in  the  morning  about  one 
thousand  people  gathered  in  and  about  the 
house  of  God  to  witness  the  interesting  and 
impressive  ceremonies;  while  about  another 

[158] 


Benjamin  Randall 

thousand  were  out  by  themselves  to  spend 
the  day  in  revelry. 

Elder  Randall  preached  the  sermon  from 
2  Corinthians  5  :  20 :  "  Now  then  we  are 
ambassadors  for  Christ."  Weeks  offered 
the  prayer  of  consecration  and  gave  the 
charge.  Whitney  gave  the  hand  of  fellow- 
ship, and  Boody  offered  the  closing  prayer. 
The  sermon  was  well  adapted  to  the  occa- 
sion, and  was  delivered  with  demonstration 
of  the  Spirit  and  with  power.  Each  part  of 
the  services  was  well  sustained.  The  w^hole 
was  solemn  and  impressive.  It  was  a  day  of 
good  to  God's  people,  notwithstanding  the 
annoyance  of  the  rabble. 

In  accordance  with  previous  arrange- 
ments, the  next  day  the  same  council  met  at 
W^olfeboro  and  ordained  Isaac  Townsend  as 
pastor  of  the  Free  Baptist  church  there. 

At  a  legal  meeting  the  town  of  Wolfe- 
boro,  after  having  organized  a  church  of 
eight  members,  had  voted  to  settle  Mr.  Eben- 
ezer  Allen  as  its  minister,  and  arranged  for 
his  ordination  to  occur  on  the  same  day 

[159] 


Benjamin  Randall 

appointed  for  that  of  Mr.  Townsend.  The 
evident  intent  of  this  was  that  Townsend 
should  not  be  the  first  minister  ordained  in 
the  town,  thereby  entitHng  him  to  the  town 
land. 

Previous  to  the  ordination  of  Mr.  Allen 
a  remonstrance  had  been  signed  by  eighteen 
citizens  and  presented  to  the  town  authori- 
ties, protesting  against  the  move  and  declar- 
ing that  they  would  not  pay  any  minister- 
tax  to  the  town,  as  they  were  accustomed  to 
attend  the  other  church. 

The  usual  rabble  was  in  evidence,  as  was 
their  manner,  at  the  town  gathering.  At 
the  Townsend  ordination  the  assembly  was 
large,  orderly,  and  respectful.  It  was  a  day 
of  great  good  to  the  locality  and  the  regions 
beyond. 

Let  us  be  thankful  that,  by  common  con- 
sent, such  religious  rivalry  has  long  since 
disappeared,  and  that  not  only  religious 
tolerance,  but  a  spirit  of  mutual  helpfulness 
now  dominates  all  Christian  bodies. 

[i6o] 


XXII 

CHURCH    MUSIC — CONGREGATION   VERSUS 
CHOIR 

1793 

DURING  the  eighteenth  century  most 
of  the  church  singing  was  congrega- 
tional. A  record  of  it  contains  this,  "  They 
sang  with  decorum  if  not  ability."  But 
some  daring  innovators  emphasized  the  im- 
portance of  "  ability  "  withal,  and  suggested 
that  church  music  might  be  improved  by 
giving  the  whole  matter  over  to  the  exclu- 
sive management  of  a  few  trained  singers. 
This  suggestion  met  with  scant  favor  among 
New  England  churches,  and  in  some  cases  it 
was  stoutly  antagonized. 

The  suggestion  for  these  improvements 
(?)  reached  New  Durham  during  the  year 
of  grace  1793.  It  appears  that  a  number 
in  the  town  had  given  attention  to  the  rules 
of  singing,  and  had  formed  themselves  into 

M  [161] 


Benjamin  Randall 

an  association  called  "  The  Singing  So- 
ciety." At  length  the  leader  wrote  to  Mr. 
Randall,  requesting  that  choir  singing  be  in- 
troduced into  the  Sabbath  services  of  the 
church,  and  that  they  be  permitted  to  con- 
duct that  part  of  worship.  From  the  first 
our  people  had  given  to  sacred  song  a  large 
place  in  their  worship.  Their  aversion  to 
surrendering  that  service  to  the  monopoly  of 
a  choir  was  expressed  in  Mr.  Randall's  re- 
sponse, portions  of  which  are  subjoined: 

New  Durham,  May  lo,  1793. 
Mr.  Jackson  and  The  Singing  Society. 

In  response  to  your  request,  we  would 
say: 

As  "  God  is  a  Spirit,  and  they  that  wor- 
ship him  must  worship  him  in  spirit  and  in 
truth,"  nothing  but  spiritual  service  can  be 
pleasing  to  him.  Hence,  should  a  society, 
ever  so  large,  and  understanding  the  rules 
of  music  ever  so  well,  render  the  service  of 
song  without  the  spirit,  it  could  only  please 
the  ear  of  men,  and  not  the  great  heart- 
searching  God,  who  requireth  truth  in  the 
inward  parts. 

[162] 


Benjamin  Randall 

You  well  say  that  singing  is  a  part  of 
the  worship  of  God,  and  ought  to  be  per- 
formed with  sincerity.  Just  so.  Such  is 
the  declaration  of  the  Scriptures:  "I  will 
pray  with  the  spirit,  and  I  will  pray  with 
the  understanding  also :  I  will  sing  with  the 
spirit,  and  I  will  sing  with  the  understand- 
ing." "  Let  the  word  of  Christ  dwell  in  you 
richly  in  all  wisdom;  teaching  and  admon- 
ishing one  another  in  psalms  and  hymns  and 
spiritual  songs,  singing  with  grace  in  your 
hearts  to  the  Lord."  "  Speaking  to  your- 
selves in  psalms  and  hymns  and  spiritual 
songs,  singing  and  making  melody  in  your 
heart  to  the  Lord." 

How  important  that  we  sing  with  the 
spirit!  How  presumptuous  must  it  be  for 
any  one  who  lives  after  a  vain  and  carnal 
manner,  or  uses  his  tongue  in  profane  lan- 
guage, to  attempt  to  lead  an  important  part 
of  the  solemn  worship  of  God!  As  well  may 
an  unconverted  man  lead  in  prayer  or 
preaching  as  in  singing.  For  the  latter  is 
equally  sacred  with  the  former. 

But  to  conclude.  We  wish  you  well. 
May  you  all  be  engaged  to  know  God !  May 
you  all  come  into  that  state  in  which  you 

[163] 


Benjamin  Randall 

can  worship  him  in  spirit  and  truth  here, 
and  be  prepared  to  join  with  the  milHons  of 
worshipers  hereafter. 

Yet,  we  must  inform  you  that,  for  rea- 
sons above  stated,  we  beheve  it  cannot  be 
pleasing  to  God  for  us  to  give  our  consent 
for  his  w^orship  to  be  led  by  any  but  those 
who  are  practical  believers  in  Christ. 

In  behalf  of  the  church  at  New  Durham, 
Benjamin  Randall,  Pastor. 

Here  it  should  be  observed  that  Mr.  Ran- 
dall did  not  object  to  the  regulation  of 
church  music  by  rule,  but  to  monopoly  of  it 
by  the  unconverted. 

Now,  we  are  in  sympathy  with  both  Mr. 
Randall  and  the  leader  of  "  The  Singing 
Society."  The  position  of  Mr.  Randall, 
that  the  entire  congregation  should  have  the 
opportunity  of  worship  by  song,  is  sus- 
tained by  the  sacred  Scriptures,  the  usages 
of  the  early  Christian  church,  and  of  all 
churches  ever  since,  at  seasons  of  their  deep- 
est piety  and  greatest  efficiency. 

In  order  that  singing  be  with  the  under- 

[164] 


Benjamin  Randall 

standing  as  well  as  with  the  spirit,  it  must  be 
regulated  by  rules.  Henry  Ward  Beecher, 
in  one  of  his  Yale  lectures,  speaking  of 
church  music,  said:  "A  choir  is  necessary 
to  have  the  best  kind  of  congregational  sing- 
ing." He  would  have  the  organ  and  the 
choir  lead  and  regulate  the  music,  while 
"  all  the  people  "  have  opportunity  to  wor- 
ship in  song,  measuring  up  to  right  stand- 
ards according  to  their  several  ability.  And 
that  is  the  way  they  did  it,  as  we  happen  to 
know  by  personal  acquaintance  with  both 
Mr.  Beecher  and  his  Free  Baptist  chorister. 
In  that  same  Yale  lecture,  Mr.  Beecher  had 
the  modesty  to  say :  "  It  is  the  singing  which 
draws  the  people  to  Plymouth  church,  not 
the  preaching." 

It  is  a  well-known  fact  that  Mr.  Spur- 
geon  had  simply  a  musical  director  to  lead 
his  three  or  four  thousand  hearty  English 
rand  Welsh  worshipers  in  sacred  song.  As 
to  the  effect,  w^e  have  it  from  those  who  have 
attended  the  Tabernacle  services  that  it  was 
indescribably  impressive  and  grand. 


XXIII 

ON    THE  TRAIL   OF   THE   PIONEER 

I 793-1 797 

EARLY  in  the  history  o£  the  colonies 
the  District  of  Maine — as  it  was  then 
called,  because  under  the  government  of 
Massachusetts — offered  special  land-grant 
inducements  to  settlers.  These  were  ac- 
cepted by  hundreds  and  thousands  of  home- 
seekers.  The  first  settlers  were  mostly  from 
Massachusetts,  and  descendants  of  the  Puri- 
tans. While  with  these  people  some  of  the 
hard  Puritanic  features  had  been  softened, 
they  retained  the  physical  robustness,  men- 
tal vigor,  and  religious  tendencies  of  their 
noble  ancestors.  As  a  rule,  they  were  law- 
abiding  citizens,  reared  large  families,  es- 
tablished good  schools,  and  welcomed  the 
church. 

They  first  took  possession  of  the  many 
islands  and  extended  seacoast  lands.    Then 

[i66] 


Benjamin  Randall 

they  followed  the  rivers  and  smaller  streams 
to  the  interior.  From  thence  they  ramified 
into  the  unbroken  forests. 

Their  mode  of  transporting  their  families 
and  goods  was  by  sailing  craft  to  the  islands 
and  coastlands,  and  as  far  as  possible  up 
the  rivers.  Overland  they  proceeded  on 
foot,  on  horseback,  on  packhorses,  and  on 
ox-teams.  These  were  always  interesting 
experiences,  and  sometimes  a  bit  of  romance 
was  associated  with  these  pioneer  move- 
ments. 

One  young  man,  after  helping  Washing- 
ton gain  the  liberty  of  the  colonies,  took  up 
a  claim  in  the  Maine  woods,  made  a  clear- 
ing, built  a  log  cabin,  and  then  returned  to 
Massachusetts  for  his  wife  and  babe.  These 
he  placed  in  the  saddle  of  his  horse  and 
packed  their  scanty  belongings  behind,  while 
he,  with  gun  in  hand  and  his  faithful  dog 
at  his  side,  marched  ahead.  On  leaving  the 
road  they  took  an  Indian  trail  for  a  few 
miles,  thence  were  guided  by  blazed  trees  to 
their  new  home. 

[167] 


Benjamin  Randall 

Mr.  Francis  Tufts  came  from  Nobleboro, 
Massachusetts,  moving  his  goods  and  family 
on  horseback.  His  children  were  carried  in 
panniers  made  of  basket  stuff.  They  fol- 
lowed up  the  Kennebec  to  Sandy  River. 
Thence  they  took  to  the  woods,  being  guided 
the  last  day  by  blazed  trees. 

Later  Mr.  Tufts  went  to  Boston  with  two 
others,  and  purchased  of  the  commonwealth 
of  Massachusetts,  for  themselves  and  others, 
the  entire  township  of  Farmington  for  four 
hundred  pounds,  about  two  thousand  dol- 
lars. His  position  in  society  gave  him  a 
wide  and  controlling  influence,  which  he 
used  for  civic  righteousness  and  religion. 

In  many  respects  the  case  of  Mr.  John  F. 
Woods  was  similar  to  that  of  Mr.  Tufts. 
Mr.  Woods  came  from  Dunstable,  with  an 
ox-team,  being  twenty-three  days  on  the 
road.  He  also  was  a  leading  citizen  of  the 
town.  These  men  were  not  only  pioneer 
settlers,  but  pioneer  Christians  and  found- 
ers of  Free  Baptist  churches  in  the  Sandy 
River  valley. 

[i68] 


Benjamin  Randall 

The  pioneer  preachers  made  many  sacri- 
fices and  suffered  great  hardships  in  connec- 
tion with  their  work  among  the  early  set- 
tlers. The  case  of  Rev.  Samuel  Weeks  is 
illustrative.  One  of  Mr.  Randall's  strongest 
colaborers,  he  was  not  only  successful  as  an 
evangelist,  but  as  a  founder  of  churches.  A 
native  of  Greenland,  New  Hampshire,  he 
began  preaching  at  Gilmanton,  and  later 
moved  to  Parsonsfield,  Maine. 

The  surrounding  country  was  then  mostly 
a  wilderness.  One  day  in  January,  1795, 
Weeks  made  his  way  through  the  w^oods, 
guided  by  blazed  trees,  to  Porter,  to  attend 
an  evening  meeting.  On  his  return,  as  he 
was  crossing  a  branch  of  the  Ossipee  River, 
the  ice  gave  way,  and  he  fell  from  his  horse 
into  the  water.  Confused  by  this  accident, 
and  the  night  being  very  dark,  he  lost  his 
path  and  could  not  find  the  spotted  trees 
which  would  guide  him. 

Weeks  wandered  about  for  a  while,  call- 
ing, but  in  vain,  for  help.  Not  daring  to 
proceed  in  any  direction  for  fear  of  becom- 

[169] 


Benjamin  Randall 

ing  lost,  he  decided  to  wait  where  he  was  till 
morning.  Soon  his  clothes  were  frozen. 
Intense  suffering  was  at  length  followed  by 
numbness,  accompanied  by  drowsiness.  He 
knew  that  yielding  to  this  stupor  would  lead 
to  the  sleep  of  death.  So,  by  walking  forth 
and  back,  rolling  in  the  snow,  and  occasion- 
ally leaning  against  a  tree  to  rest,  he  strug- 
gled desperately  to  drive  off  the  almost  over- 
powering desire  to  sleep,  and  succeeded  in 
keeping  awake. 

When  morning  dawned,  Mr.  Weeks  found 
his  way  to  a  house,  and  was  carried  home. 
Examination  revealed  the  fact  that  his  feet 
were  so  badly  frozen  as  to  require  the  ampu- 
tation of  portions  of  each  foot.  But  sadder 
still,  the  shock  broke  down  his  nervous  sys- 
tem, clouded  his  mind,  and  incapacitated 
him  for  public  ministrations.  The  remaining 
thirty-seven  years  of  his  life  were  mostly 
spent  in  reading  his  Bible  and  in  religious 
conversation  with  those  who  visited  him. 
Thus,  as  a  pioneer  evangelist,  he  literally 
presented  his  body  a  living  sacrifice  to  God. 

[170] 


Benjamin  Randall 

Many  other  examples  might  be  given, 
quite  as  illustrative  as  the  foregoing,  of 
sacrifices  made  and  hardships  borne  by  Free 
Baptist  ministers  in  their  efforts  to  reach 
the  early  settlers  of  New  England,  the  Mid- 
dle States,  and  the  great  West.  But  here  it 
must  suffice  to  say  that,  to  the  remotest 
forest  home,  these  evangelists  followed  the 
trail  of  the  pioneer  with  the  gospel  of  free 
grace. 

Respecting  New  England,  Mr.  Randall's 
journal  shows  that  he  was  the  pioneer  evan- 
gelist to  all  sections  of  country  here  men- 
tioned, and  beyond.  Among  other  results 
of  these  efforts,  churches  sprang  up  in  many 
places,  and  in  some  communities  nearly 
every  family  became  confessedly  Christian. 

As  a  source  of  cheer  and  encouragement 
to  Mr.  Randall,  God  gave  him  the  satisfac- 
tion of  seeing  that  the  cause  to  which  he  had 
devoted  his  life  was  making  real,  substantial 
advancement  in  all  parts  of  his  wide  parish. 
This  was  apparent,  not  only  in  numbers,  but 
also  in  public  standing.     The  doctrines  he 

[171] 


Benjamin  Randall 

held   and   taught  were   finding  acceptance 
with  the  more  intelHgent  classes. 

Another  source  of  encouragement  was  the 
fact  that  a  better-furnished  ministry  was 
developing — a  ministry  more  capable  of  de- 
claring their  faith  and  more  efficient  in 
defending  it.  All  these  conditions  were  ac- 
cepted by  Mr.  Randall  as  comforting  as- 
surances that  God  was  directing  his  move- 
ments and  leading  from  victory  to  victory. 


[172] 


XXIV 

YEARLY    MEETING ATTENDANCE 

ENTERTAINMENT 
1798 

IN  a  former  chapter  mention  was  made  of 
the  fact  that  the  sessions  of  Free  Baptist 
assemblies  of  all  kinds  had  large  attendance. 
As  time  passed  these  assemblies  became  more 
and  more  centers  of  public  interest,  and 
their  sessions  had  corresponding  attend- 
ance. But  we  desire  here  to  speak  more 
especially  of  the  New  Hampshire  Yearly 
Meeting. 

During  the  early  years  this  body  held  its 
regular  sessions  at  New  Durham.  The  time 
selected  was  that  part  of  June  when  the 
forests  had  just  put  on  their  summer  robes, 
and  all  nature  was  on  its  best  behavior. 
After  the  enforced  confinement  of  winter 
and  the  bustle  of  "  spring  work  "  were  over, 
almost  everybody  in  rural  New  Hampshire 

[173] 


Benjamin  Randall 

wanted  to  go  somewhere.  And,  at  the  time 
of  the  Yearly  Meeting,  representatives  of 
many  parts  of  the  State,  and  persons  from 
beyond,  aggregating  hundreds,  and  in  some 
cases  thousands,  set  their  faces  toward  New 
Durham.  There  were  generally  many  from 
Portsmouth,  and  on  one  occasion  six  car- 
riage-loads from  Boston.  At  several  ses- 
sions the  Sunday  congregations  were  esti- 
mated to  be  three  thousand.  Facts  show 
that  most  of  these  pilgrims  were  actuated 
by  higher  motives  than  simply  to  enjoy  a 
pleasant  outing  or  to  satisfy  the  cravings  of 
an  idle  curiosity. 

An  article  by  the  author,  published  a  few 
years  ago,  contains  a  paragraph  which  so 
completely  fits  conditions  under  description 
that  the  substance  of  it  is  here  reproduced. 

If  we  should  theorize  we  might  say  that, 
as  these  meetings  were  held  before  railroad 
service,  at  a  time  when  carriages  were  the 
luxury  of  the  few  and  most  country  roads 
were  crude,  it  is  improbable  that  three  thou- 
sand people  should  assemble  on  a  high  hill, 

[174] 


Benjamin  Randall 

remote  from  common  centers,  to  attend  a 
religious  meeting. 

But  here  facts  are  more  convincing  than 
theories.  Other  religious  bodies  were  busy 
expounding  the  decrees  of  God  and  making 
good  on  various  lines  of  Christian  work. 
Meanwhile,  the  great  middle  classes  of  New 
England  were  waking  to  the  consciousness 
of  a  deep  soul-hunger.  As  to  no  other  body 
of  Christians  at  that  time,  the  Master  was 
saying  to  his  Free  Baptist  disciples,  "  Give 
ye  them  to  eat."  They  obeyed  the  message, 
and  the  common  people  gladly  received  the 
Bread  of  Life  at  their  hands,  and  were  will- 
ing to  make  the  necessary  sacrifice  to  reach 
the  assemblies  where  it  was  offered. 

Another  fact  should  here  have  considera- 
tion. Many  had  saddle-horses  and  some  had 
carriages.  Those  thus  provided  could  travel 
long  distances  with  comparative  ease.  But 
those  who  had  neither  were  accustomed  to 
walk  over  space  between  them  and  the  ob- 
ject of  their  interest,  whatever  that  might 
be.     So  walking  was  not  then  regarded  as 

[175] 


Benjamin  Randall 

the  hardship  that  it  has  been  since  the  gen- 
eral introduction  of  easier  methods  of 
travel.  As  to  those  who  took  long-distance 
walks  to  attend  sessions  of  the  New  Hamp- 
shire Yearly  Meeting,  only  a  few  can  here 
have  mention. 

A  company  of  pious  women  in  Kittery 
and  vicinity  were  accustomed  to  make  an 
annual  pilgrimage  on  foot  to  these  meetings. 
This  was  to  them  a  journey  of  two  days  each 
way.  Jonathan  Woodman,  when  a  youth  of 
eighteen  years,  walked  from  Sutton,  Ver- 
mont, to  Parsonsfield,  Maine,  to  attend  a 
Yearly  Meeting.  Mrs.  Hannah  Thorn  sev- 
eral times  walked  from  Lewiston  to  West- 
port,  Maine,  thirty-five  miles  each  way,  to 
attend  a  Yearly  Meeting.  Mrs.  Joanna 
Home  many  times  walked  forty  miles,  from 
her  home  in  Moultonboro,  to  attend  sessions 
of  the  Yearly  Meeting  held  in  Dover. 

As  the  diflferent  processions  of  pilgrims 
joined  each  other  at  highway  junctions,  they 
would  sometimes,  as  they  neared  the  place 
of  meeting,  aggregate  hundreds  in  line.  The 

[176] 


Benjamin  Randall 

surrounding-  forests  would  echo  with  their 
songs  of  devotion.  And  the  people  no  more 
needed  hymn-books  than  did  the  birds  that 
responded  from  the  overhanging  branches. 

But  how  could  the  people  of  the  town  ac- 
commodate so  many?  The  largest  assembly 
was  on  the  Sabbath,  and  at  the  close  of  the 
afternoon  service  many  would  start  home- 
ward. Yet  enough  would  remain  to  make 
it  a  question  requiring  no  small  labor  and 
outlay  to  answer  practically.  Some  would 
entertain  forty;  some,  sixty;  some,  eighty, 
and  even  more.  For  lodging  they  would 
assign  separate  rooms  to  men  and  women. 
They  would  part  their  beds  and  bedding, 
spread  it  out  on  the  floors,  and  then,  soldier- 
like, they  would  lie  down  in  long  rows. 
Whoever  could  enjoy  the  luxury  of  a  blanket 
between  him  and  the  boards  might  regard 
himself  fortunate. 

One  New  Durham  man  of  considerable 
property,  with  a  large  house  and  a  heart  to 
match,  was  a  regular  host  on  Yearly  Meet- 
ing occasions.    In  after  years  his  wife  would 

^^  [177] 


Benjamin  Randall 

relate  some  of  her  experiences  as  hostess. 
On  such  occasions,  after  furnishing  her 
guests  with  every  available  article  of  soft- 
ness in  the  house  to  lie  upon,  her  only  place 
for  rest  would  be  the  bare  floor  of  the  attic. 
There  she  would  seek  a  few  hours'  repose, 
but  at  one  or  two  o'clock  in  the  morning  she 
would  be  astir  again,  preparing  supplies  for 
the  table. 

Now  that  we  have  heard  the  testimony  of 
the  hostess,  the  story  of  one  of  her  guests 
may  be  of  interest.  A  prominent  minister 
of  the  denomination,  then  a  young  man  re- 
cently converted,  says : 

On  reaching  Yearly  Meeting,  I  put  up 
at  Esquire  Runnels'  with  over  one  hundred 
others.  When  arrangements  were  made  for 
the  first  night's  lodging,  the  floors  were  com- 
pletely covered,  leaving  me  to  get  all  the 
sleep  I  could  sitting  upon  a  block  in  the 
chimney-corner.  As  to  stillness,  there 
wasn't  any.  The  house  did  not  cease  to 
echo  with  the  voice  of  singing,  prayer,  or 
private  conversation  till  morning  called  us 
to  our  new-day  duties. 

[178] 


Benjamin  Randall 

Enjoying  (?)  for  a  while  a  similar  en- 
tertainment the  second  night,  I  resorted  to 
the  dooryard  where  the  wagons  were,  for 
lodgment  in  one  of  them.  Putting  my  hand 
into  the  first,  it  fell  on  the  face  of  a  man  in 
sound  sleep;  and  so  on  to  others.  Despair- 
ing of  success  here,  I  returned  to  my  block 
throne,  to  spend  the  remainder  of  the  night 
as  best  I  could.  But  the  third  night,  going 
several  miles  out  of  the  place,  I  found  op- 
portunity for  repose. 

In  providing  for  horses,  the  brethren 
would  sometimes  hire  a  large  pasture  near- 
by, and  keep  it  unfed  till  meeting-time,  when 
it  w^ould  be  ready  to  afford  the  animals  very 
good  fare.  Some,  after  filling  their  own 
pastures,  would  turn  horses  into  their  mow- 
ing fields,  to  find  them  completely  fed  down 
when  meeting  closed.  On  all  such  occasions 
the  house,  barn,  and  fields  of  Mr.  Randall 
were  laid  under  tribute  to  the  fullest  extent 
of  their  capacity. 

Thus  the  people  of  New  Durham,  all 
through  these  early  years,  contributed 
largely  to  the  support  and  development  of 

[179] 


Benjamin  Randall 

the  Free  Baptist  cause.  Inspired  by  the 
spirit  and  example  of  a  leader  wholly  bap- 
tized into  the  work,  they  extended  this  hos- 
pitality freely,  gladly,  and  "heartily,  as  to 
the  Lord." 


[i8o] 


XXV 

THE   TRANSIT   OF   THE   CENTURY 
1 799- 1 80 1 

THE  closing  years  of  the  eighteenth  cen- 
tury and  the  opening  years  of  the  nine- 
teenth were  among  the  busiest  years  of  Mr. 
Randall's  very  active  career. 

Certain  people  in  Marshfleld,  Massachu- 
setts, having  applied  to  the  Quarterly  Meet- 
ing for  a  messenger  to  visit  them  and  ex- 
plain to  them  more  fully  the  doctrines  held 
and  taught  by  Free  Baptists,  the  request 
was  referred  to  the  New  Durham  church, 
and  Mr.  Randall  was  appointed  to  answer 
the  call. 

With  Nathan  Keniston  as  traveling  com- 
panion, Mr.  Randall  started  on  this  jour- 
ney February  twenty-sixth.  On  his  arrival 
he  was  given  a  cordial  reception.  He  there 
found  open  doors  for  meetings  and  open 
hearts  for  the  gospel  of  free  grace.     On  this 

[181] 


Benjamin  Randall 

circuit  he  took  in  Boston,  Andover,  Brain- 
tree,  and  Scituate.  He  was  absent  from 
home  nearly  a  month,  preached  twenty-four 
times,  and  conducted  many  devotional  meet- 
ings. A  record  in  his  journal  runs  thus: 
"  All  seemed  to  receive  the  gospel  of  free 
grace  gladly,  and  many  sinners  were  con- 
verted." 

In  the  early  March  of  1800,  Mr.  Randall 
v^ent  on  a  missionary  tour  through  western 
Vermont,  where  he  found  the  work  spread- 
ing gloriously  under  the  evangelistic  labors 
of  Joseph  Boody,  Jr.,  of  New  Durham.  In 
the  previous  June,  in  response  to  earnest  in- 
vitations of  friends  and  the  promptings  of 
duty,  Boody  went  on  an  evangelistic  tour 
through  those  regions.  He  preached  at 
Hard  wick,  Greensboro,  Hyde  Park,  Cabot, 
Danville,  Dewey  Gore,  Wolcott,  and  Wal- 
den.  He  saw  extensive  revivals  in  all  these 
towns.  He  had  collected  a  company  of 
fifty-two  converts  in  Hard  wick.  These  Mr. 
Randall  embodied  into  a  church.  Others 
were  gathered  later.    These  towns  were  in 

[182] 


Benjamin  Randall 

the  region  of  Mr.  Randall's  visit.  In  all  this 
tour  he  enjoyed  precious  manifestations  of 
the  Holy  Spirit  in  connection  with  his 
preaching. 

At  the  June  Yearly  Meeting,  held  as  usual 
at  New  Durham,  before  the  preliminary 
business  had  been  completed,  the  glory  of 
God  came  down  in  Pentecostal  showers;  so 
that  nothing  could  be  done  but  adjourn  busi- 
ness till  Monday  and  attend  worship. 

This  session  entertained  a  request  from 
churches  in  Vermont  to  be  organized  into  a 
Quarterly  I^Ieeting.  Elders  Aaron  Buzzell, 
Daniel  Lord,  and  John  Shepard  were  consti- 
tuted a  council  with  discretionary  power  to 
respond.  A  little  later  the  Strafford  Quar- 
terly Meeting,  Vermont,  was  received.  In 
this  were  five  churches — Strafford,  Tun- 
bridge,  Vershire,  Corinth,  and  Brookfield, 
which  reported  five  ordained  ministers  and 
three  hundred  and  thirty  members,  and 
added  the  pleasing  statement  that  "  the  work 
of  God  is  gloriously  spreading  in  all  these 
regions/* 

[183] 


Benjamin  Randall 

Mr.  Randall  made  his  second  visit  to 
Marshfield  and  vicinity  in  August.  He  was 
gone  seventeen  days,  visited  much,  and  held 
about  one  religious  service,  on  an  average, 
each  day  of  his  absence. 

Early  in  September  he  started  on  another 
extended  tour  in  Maine.  One  dark  night  he 
lost  his  way  in  a  dense  forest.  His  horse 
broke  through  a  bridge  and  both  were  pre- 
cipitated down  a  steep  bank.  But  as  they 
fell  upon  a  bed  of  thick  bushes,  both  were 
rescued  without  serious  injury  to  either. 
These  experiences,  though  sad  at  the  time, 
were  reckoned  among  the  sufferings  which 
were  not  worthy  to  be  compared  with  the 
glory  revealed  in  preaching  the  gospel  for 
the  salvation  of  men. 

He  was  away  from  home  on  this  journey 
thirty-three  days,  attended  sixty-one  meet- 
ings, and  traveled  five  hundred  and  seventy- 
four  miles. 

One  incident  illustrative  of  Mr.  Randall's 
total-abstinence  principles  must  stand  for 
the  many  that  cannot  be  admitted. 

[184] 


Benjamin  Randall 

On  an  afternoon  of  December,  1800,  he 
left  home,  purposing  to  preach  the  next  clay 
at  Alton;  but  when  about  two  miles  away 
he  was  attacked  with  a  violent  colic,  an  ill- 
ness to  which  he  was  an  occasional  victim. 
He  stopped  at  a  Mrs.  Willey's,  where,  for 
twelve  hours,  he  struggled  with  excruciating 
pain.  At  times  it  was  feared  he  must  die. 
But,  by  the  skill  of  his  physician  and  the 
blessing  of  God,  in  a  few  days  he  was  able 
to  be  carried  home. 

While  he  was  suffering  the  most  acute 
paroxysms  of  pain,  it  was  suggested  that  if 
he  would  drink  some  liquor  he  might  obtain 
rehef.  But  he  positively  refused.  Where- 
upon a  bystander  exclaimed :  "  I  believe  that 
these  spells  are  sent  upon  Elder  Randall  as 
a  judgment,  because  he  is  so  bitterly  opposed 
to  using  ardent  spirits." 

This  incident  illustrates  at  once  the  cur- 
rent opinion  of  the  times  respecting  the  use 
of  liquors,  and  Mr.  Randall's  position  on 
the  subject.  In  this  he  was  as  much  in  ad- 
vance of  his  times  as  he  was  on  matters 

[185] 


Benjamin  Randall 

religious.  His  rebukes  of  the  drinking 
custom  of  his  times  were  frequent  and 
scathing. 

Monday,  May  i8,  1801,  found  Mr.  Ran- 
dall on  his  way  to  New  Hampton,  where  the 
Quarterly  Meeting  was  to  convene.  "  In  the 
evening  we  held  a  meeting  in  Gilmanton — 
a  blessed,  powerful  season."  The  next  day, 
with  a  company  of  about  forty,  he  took  din- 
ner at  Brother  Samuel  Crockett's,  in  Mere- 
dith. In  their  host  and  family  they  found 
Christians  with  large  hearts,  keeping  open 
doors  for  all  of  God's  people. 

Having  been  well  refreshed  with  material 
sustenance,  and  the  sweet  opportunity  for 
song  and  prayer,  in  the  afternoon  they 
moved  on  in  order,  two  abreast,  to  the  home 
of  Deacon  Pease,  where  another  company 
was  gathered  in  worship,  led  by  Elder  Mar- 
tin. Because  of  this  accession  to  their  num- 
bers, the  company  had  to  repair  to  the  or- 
chard for  worship.  This  is  reported  as  "  a 
wonderful,  very  wonderful  meeting." 

On  Wednesday  morning  the  company  set 

[186] 


Benjamin  Randall 

off  again  in  double  file,  now  a  cavalcade  of  a 
hundred  people  on  horseback,  with  Randall 
in  the  van.  Among  those  who  made  up  this 
procession  of  Christians  were  many  ex- 
cellent singers.  When  nearing  the  church 
edifice,  where  the  crowd  had  already  gath- 
ered, the  cavalcade  commenced  a  most 
solemn  and  impressive  hymn.  "  And  as  the 
melodious  strains  from  those  voices  floated 
out  on  the  air,  the  effect  was  perfectly  thrill- 
ing, not  only  to  those  singing,  but  to  the 
waiting  assembly." 

At  the  meeting  the  devotional  fervidness 
soon  rose  to  such  a  point  that  many  sinners 
began  to  pray  for  mercy.  The  scene  was  a 
fitting  prelude  to  what  was  to  follow.  In 
business  all  gave  excellent  attention,  though 
about  six  hundred  were  present. 

Conference  met  for  business  the  next 
morning,  but  for  two  hours  or  more  there 
was  no  room  for  business.  The  religious 
fervidness  had  risen  to  such  a  high  pitch 
that  it  seemed  best  to  allow  its  expression  in 
devotion  and  worship.     In  the  afternoon, 

[187] 


Benjamin  Randall 

Elder  Martin  preached  to  the  edification 
of  all.  Others  followed  with  exhortation. 
Then  the  Lord's  Supper  was  administered. 
"  A  powerful  scene !  Indescribably  glo- 
rious! We  had  never  witnessed  such  a 
Quarterly  Meeting  as  this  before." 

The  new  century  dawned  upon  general 
prosperity  along  all  lines  of  Free  Baptist 
activities.  From  sweeping  revivals  nearly 
all  the  churches  were  able  to  report  acces- 
sions, and  several  new  churches  had  been 
organized. 


[i88] 


XXVI 

DENOMINATIONAL    NAME 
1 804- 1 805 

FOR  nearly  a  quarter  of  a  century  Mr. 
Randall  had  been  engaged  in  building 
up  churches,  and  to  all  his  organizations,  of 
whatever  class,  he  had  applied  simply  the 
name  Baptist.  Thus  he  gave  testimony  to 
the  world  that  he  was  not  laboring  to  bring 
out  a  separate  denomination.  He  held  him- 
self as  ever,  acting  within  the  bounds  of  the 
great  Baptist  family,  to  which  family  he  had 
at  all  times  maintained  a  perfectly  loyal  at- 
titude, and  in  which  he  still  claimed  a  home. 
And  why  not  ?  Ever  after  receiving  baptism 
at  the  hands  of  Rev.  Mr.  Hooper,  he  had 
lived  true  to  Baptist  principles.  Nowhere 
had  he  swerved  from  them  in  the  least  de- 
gree. Hence,  on  Baptist  grounds,  he  had  as 
clear  a  title  to  the  family  name,  shield,  and 
prestige  as  the  strictest  of  the  strict. 

[189] 


Benjamin  Randall 

But,  to  the  regret  of  Mr.  Randall,  it 
seemed  that  the  time  had  come  when  it  was 
best  for  him  and  his  adherents  to  be  known 
to  the  world  by  a  distinguishing  name.  The 
following  legislative  act  shows  the  epithet 
they  accepted: 

State  of  New  Hampshire. 

In  the  House  of  Representatives,  Decem- 
ber 7,  1804. 

Resolved,  That  the  people  in  this  State, 
known  by  the  name  of  the  Freewill  Anti- 
pedobaptist  Church  and  Society,  shall  be 
considered  as  a  distinct  religious  sect  or  de- 
nomination, with  all  the  privileges  as  such, 
of  the  constitution. 

Sent  up  for  concurrence, 

John  Langdon,  Speaker. 

In  the  Senate,  December  8. 

Nicholas  Gilman,  President. 

Not  approved  nor  returned  by  His  Excel- 
lency, the  Governor,  it  therefore  becomes  a 
law. 

Joseph  Pearsons,  Secretary  of  State. 

[190] 


Benjamin  Randall 

It  was  reported  by  some  of  his  friends  that 
the  governor  excused  himself  from  signing 
the  resolution  on  the  ground  that,  in  his 
view,  it  was  needless;  that  the  Society  pos- 
sessed all  the  rights  and  immunities  before 
that  they  could  have  after  its  passage;  that 
by  the  constitution  every  religious  sect  in 
the  State  really  stood  on  the  same  footing. 

This  view  of  the  governor  may  have  been 
the  correct  one;  that  is,  as  far  as  related  to 
the  period  after  the  adoption  of  the  consti- 
tution. Still,  the  resolution  even  in  that  case 
was  of  great  importance,  in  that  it  tended  to 
set  things  in  a  clear  and  unmistakable  light. 
If  the  dominant  sect  for  these  long  years 
had  not  really  possessed  any  legal  advantage 
over  others,  through  a  lack  of  proper  under- 
standing among  the  people  or  for  some  other 
cause,  this  sect  had  always  succeeded  in 
keeping  alive  the  contrary  sentiment. 

There  prevailed  an  impression  that  in  a 
town  provided  with  a  minister  of  the  Stand- 
ing Order,  a  resident  who  never  attended  the 
meetings  had  to  be  fortified  with  a  certificate 

[191] 


Benjamin  Randall 

of  membership  in  another  religious  body  or 
of  adherence  to  it,  in  order  to  avoid  being 
distrained  upon  for  a  tax  to  support  that 
minister. 

From  this  sentiment  arose  the  fact  that 
here  and  there  town  officers  would  ignore 
those  certificates  and  levy  upon  the  pos- 
sessor, who  would  usually  pay  the  tax  rather 
than  stand  a  lawsuit.  One  historian,  refer- 
ring to  these  conditions,  says : 

Indeed,  these  annoyances  were  numerous 
and  grievous,  far  more  so  than  those  that 
roused  our  Revolutionary  fathers  to  cut 
loose  from  the  mother  country. 

The  adoption  of  the  resolution  mentioned 
above  resulted  in  no  little  advantage  to  the 
cause  of  our  people,  securing  as  it  did  to  our 
denomination  in  the  State  a  recognized  legal 
standing  by  the  side  of  the  dominant  sect, 
and  sweeping  away  the  last  vestige  of  that 
religious  oppression,  against  which  Mr. 
Randall  had  been  so  valiantly  contending 
ever  since  he  commenced  his  ministry. 

[192] 


Benjamin  Randall 

Our  people  in  Maine,  and  other  religious 
bodies  in  this  State,  soon  obtained  like  recog- 
nition. But  to  Mr.  Randall  belongs  the 
credit  of  having  been  the  pioneer  in  this 
contest  for  religious  liberty. 

As  to  the  name  under  which  we  obtained 
State  recognition,  the  second  prefix  soon 
fell  into  disuse.  As  "  Baptist  "  was  a  syno- 
nym for  immersed  believers  only,  the  word 
"  Antipedo  "  was  soon  discovered  to  be  su- 
perfluous, and  was  dropped — dropped  be- 
fore it  ever  got  into  our  literature.  As  our 
people  believed  not  only  in  free  will,  but  in 
free  grace  and  open  communion  as  well, 
"  will "  came  to  be  regarded  as  super- 
fluous and  also  restrictive.  So  this  word 
also  was  dropped,  and  left  us  only  Free 
Baptists. 

In  the  statement  of  the  Baptist  Brother- 
hood, agreed  upon  by  representatives  of  the 
Baptist  and  Free  Baptist  denominations,  in 
a  meeting  held  in  Brooklyn,  New^  York,  No- 
vember, 1905,  among  many  fraternal  ex- 
pressions, we  find  the  following: 

^  [193] 


Benjamin  Randall 

In  view  of  these  facts,  patent  to  all  stu- 
dents of  the  situation,  and  moved  by  a  spirit 
of  fraternity,  which  is  affecting  the  whole 
Christian  world,  both  denominations,  by  an 
impulse  unpremeditated  on  the  human  side, 
sought  conference  on  the  subject  of  reuni- 
ting the  work.  It  seemed  to  many  that  both 
the  letter  and  the  spirit  of  Christian  brother- 
hood called  for  the  abandonment  of  divisions 
in  the  body  of  Christ,  which  have  so  little 
to  justify  and  so  much  to  rebuke  them. 

On  recommendation  of  the  joint  commit- 
tees, which  met  in  Brooklyn,  in  November, 
1905,  the  following  resolution  was  approved 
by  each  of  the  Baptist  Societies  in  their 
meetings  at  Washington,  in  May,  1907: 

Resolved,  That  the  Baptists  and  Free 
Baptists  are  so  closely  related  by  a  history 
which  long  was  common,  and  has  always 
been  kindred,  that  they  enjoy  closer  fellow- 
ship and  greater  similarity  in  genius  and 
spirit  than  are  common  between  two  Chris- 
tian bodies.  It  is  recognized  as  a  fact  that 
the  original  occasion  and  cause  of  separation 
between  our  two  bodies  have  practically  dis- 

[194] 


Benjamin  Randall 

appeared,  and  that  in  all  essentials  of  Chris^ 
tian  doctrine,  as  well  as  of  church  adminis- 
tration and  polity,  we  are  substantially  one. 

To  this  platform  of  accord  was  added  by 
a  joint  committee,  representing  all  of  the 
agreeing  Societies,  met  in  Boston,  Massa- 
chusetts, March  28,  1908,  the  following 
statement: 

Differences,  if  still  existing,  may  be  left, 
where  the  New  Testament  leaves  them,  to 
the  teaching  of  the  Scriptures  under  the 
guidance  of  the  Holy  Spirit. 

These  joint  committees  have  anticipated 
a  transition  period.  During  that  period  we 
are  informed  that: 

The  basis  of  union,  and  the  action  ac- 
companying it,  take  a  broad  and  liberal  atti- 
tude toward  names.  These  names  are  sug- 
gested as  of  equal  validity:  Baptist,  Free 
Baptist,  and  United  Baptist.  One  is  as  good 
as  another.  They  may  be  used  interchange- 
ably. Either  may  include  the  other.  We 
may  continue  to  call  ourselves  Free  Baptists 

[195] 


Benjamin  Randall 

and  still  be  in  the  fellowship  and  the  fold; 
we  may  term  ourselves  United  Baptists  with- 
out ceasing  to  be  either  Baptists  or  Free 
Baptists;  we  may  use  the  name  Baptist  and 
still  be  Free  Baptists.  In  names  no  rigid 
conformity  is  required. 

The  wisdom  and  grace  that  dominated 
these  joint  committees  are  evinced  in  the 
use  of  names  suggested  for  this  transition 
period.  But  are  not  all  these  qualifying 
terms  burdens  to  be  dropped  as  soon  as 
compatible  with  the  safeguarding  of  pending 
interests  ? 

As  Free  Baptists,  may  we  not  consistently 
hold  to  the  simple  name  that  Randall  loved 
and  honored  for  the  first  quarter  of  a  cen- 
tury of  his  public  ministry?  He  regretfully 
accepted  a  prefix  as  a  necessity.  We  have 
carried  it  for  a  hundred  and  ten  years.  But 
if  "  it  is  recognized  as  a  fact  that  the 
original  occasion  and  cause  of  separation 
between  our  two  bodies  has  practically  dis- 
appeared," may  we  not  now  gratefully  ac- 
cept the  magnanimity  of  our  brethren  of  the 

[196] 


Benjamin  Randall 

larger  body,  soon  drop  our  distinctive  pre- 
fix, and  call  ourselves,  what  in  heart  we 
really  are,  simply  Baptists  ? 

Of  Washington  it  has  been  said ;  "  The 
name  needs  no  prefix.  Let  it  stand  in  its 
simple  grandeur.  No  other  name  can  find 
a  fitting  place  beside  it." 

Of  Baptist  it  may  be  said:  The  name 
stands  as  an  exponent  of  government  of  the 
people,  by  the  people,  for  the  people.  It 
stands  for  a  correctly  interpreted  Bible,  a 
regenerated  membership,  and  a  world-wide 
evangelization.  "  The  name  needs  no  pre- 
fix. Let  it  stand  in  its  simple  grandeur. 
No  other  name  can  find  a  fitting  place  beside 
it." 


[197] 


XXVII 

FAINT   YET   PURSUING 
1807 

THE  opening  of  this  year  found  Mr. 
Randall  at  home,  sick,  suffering,  and 
unable  to  dress  himself.  But  he  soon  rallied 
so  far  as  to  be  able,  with  assistance,  to  con- 
duct religious  services  near  home  and  even 
beyond. 

The  January  Quarterly  Meeting  was  held 
at  Sutton.  Mr.  Randall  attended  and  re- 
ported "  a  melting  season  at  the  opening," 
the  spirit  of  which  characterized  the  entire 
session.  General  prosperity  was  reported 
from  all  sections.  Ashby,  Weare,  and  York 
churches  were  received. 

On  the  second  of  February  Mr.  Randall, 
accompanied  by  his  son  William,  started  for 
the  Yearly  Meeting  at  Sandy  River,  Maine. 
He  preached  at  several  places  on  the  way, 
also  at  the  session  and  on  his  homeward 

[198] 


Benjamin  Randall 

journey.  He  was  known  through  all  the 
region  of  his  journey,  and  people  every- 
where flocked  to  greet  and  hear  him.  On 
this  journey  he  encountered  cold,  deep 
drifts,  storms,  and  floods;  yet  he  reached 
home  in  safety  after  eighteen  days. 

The  next  four  months  he  spent  almost 
exclusively  in  visiting  various  parts  of  New 
Hampshire,  though  most  of  the  time  so  fee- 
ble that  all  movements  were  made  with 
difficulty  and  attended  with  pain. 

On  the  twenty-seventh  of  July,  under  a 
burning  sun,  he  set  out  to  attend  the  ordina- 
tion of  Stephen  Gibson,  at  Ashby,  Massa- 
chusetts, and  reached  his  destination  five 
days  later.  At  the  ordination,  though  he 
had  been  much  weakened  by  hemorrhages 
from  the  lungs,  he  preached  the  sermon, 
offered  the  prayer  of  consecration,  and  gave 
the  charge.  It  was  an  impressive  occasion. 
The  next  day  rain  prevented  a  homeward 
start.  In  the  evening  Otis  preached,  and 
Randall  spoke  aw^hile,  giving  an  appropriate 
parting  message. 

[199] 


Benjamin  Randall 

Returning,  Mr.  Randall  passed  through 
Derryfield,  where  he  visited  General  Stark, 
of  Revolutionary  fame.  In  his  account  of 
the  interview,  Mr.  Randall  wrote :  "  Had 
much  interesting  conversation."  In  this, 
probably.  Revolutionary  experiences  in 
w^hich  both  had  at  sundry  times  and  dif- 
ferent places  participated,  furnished  sub- 
jects for  interesting  reminiscences.  But  it 
is  not  at  all  likely  that  Mr.  Randall  allowed 
to  pass  unimproved  a  good  opportunity  for 
speaking  a  word  for  his  Master.  The  clo- 
sing conversation  warrants  this  assumption. 
General  Stark,  though  professing  to  be  a 
deist,  was  deeply  affected,  and  with  tearful 
eyes  exclaimed :  "  God  bless  you !  God  bless 
you !  God  bless  you !  I  am  an  old  man  and 
may  stay  here  but  a  little  while;  but  my  wife 
is  younger  than  I,  and  may  outlive  me.  I 
shall  charge  her  and  my  son  ever  to  receive 
you  and  treat  you  with  respect." 

After  an  absence  of  about  two  weeks,  Mr. 
Randall  reached  home,  though  nearly  ex- 
hausted.    He  recorded:  "There  is  not  a 

[200] 


Benjamin  Randall 

town  between  Ashby  and  New  Durham 
where  I  have  not  left  traces  of  my  blood  in 
very  many  places." 

The  August  session  of  the  Yearly  Meet- 
ing was  to  occur  at  Adams,  its  new  location. 
Mr.  Randall  had  purposed  to  attend.  But 
now  that  seemed  impossible.  As  a  substi- 
tute for  his  presence,  he  put  some  of  his 
struggling  thoughts  on  paper  and  forwarded 
them  in  the  form  of  a  letter : 

New  Durham,  N.  H.,  August  15,  1807. 

Dear  and  well  beloved  in  the  Lord : 

It  is  with  a  degree  of  trial  and  pleasure 
that  I  salute  you  in  this  manner.  Trial  that 
I  cannot  be  with  you  in  bodily  presence,  for 
which  I  have  been  most  anxiously  longing; 
and  pleasure  that  this  one  resource  is  left 
me,  through  which  I,  while  absent  in  body, 
can  write,  and  thus  bless  you  in  the  name  of 
the  Lord. 

Dear  brethren,  the  cause  of  God  is  mine. 
My  soul's  care  and  delight  is  to  see  it  pros- 
per. When  able  I  have  spared  no  labor, 
either  of  body  or  mind,  whether  near  or  far, 

[201] 


Benjamin  Randall 

in  heat  or  cold,  by  day  or  night,  for  the  ad- 
vancement of  the  same.  And,  glory  to  God ! 
to  this  I  have  the  testimony  of  a  good  con- 
science. 

But  my  labors  are  almost  ended,  and  I 
am  about  to  receive  my  crown.  My  body 
is  now  too  weak  for  me  to  go  to  Adams. 
But  bless  the  Lord  that  I  can  be  there  in 
spirit  and  by  letter!  And  I  will  take  the 
liberty  of  giving  a  word  of  advice,  as  a 
father  to  his  children,  though  with  humility 
and  respect. 

First,  to  my  dear  brethren  in  the  minis- 
try: I  feel  much  for  you.  Your  lot  is  a  par- 
ticular one,  and  much,  very  much,  depends 
upon  you  as  to  the  promotion  or  destruction 
of  the  cause.  You,  in  a  certain  sense,  are 
like  a  city  on  a  hill.  All  eyes  are  upon  you. 
You  profess  to  be  the  representatives  of 
Jesus.  Consider  what  an  example  he  set  for 
his  ambassadors  to  follow.  What  humility ! 
What  meekness!  What  godliness!  What 
holiness !  Dear  brethren,  follow  this  advice, 
Walk  in  the  example  of  Christ.  And  when 
the  chief  Shepherd  shall  appear,  you  shall 
receive  a  crown  of  glory  that  fadeth  not 
away. 

[202] 


Benjamin  Randall 

Second,  a  word  to  all:  Though  enfeebled 
in  body,  my  care  for  the  cause  remains  un- 
diminished. My  mind  travels  to  every  part. 
And  when  looking  back  to  1780,  the  year 
when  this  denomination  commenced,  how 
thankful  I  feel  for  what  God  has  done  for 
us.  My  soul  cries  out  with  astonishment! 
"  Oh,  magnify  the  Lord  with  me,  and  let 
us  exalt  his  name  together!  " 

Brethren,  we  have  become  a  somewhat 
numerous  people,  and  I  fear  are  not  so  hum- 
ble as  we  should  be.  Let  us,  I  pray,  strive 
to  be  most  Christlike.  And,  withal,  let  us 
keep  the  unity  of  the  spirit  in  the  bonds  of 
peace.  Let  us  cleave  to  the  Scriptures — 
make  them  our  only  rule  of  faith  and  prac- 
tice, both  in  temporal  life  and  in  church 
government. 

But  I  have  more  things  to  utter  than  I 
can  now  write  with  pen  and  ink,  and  there- 
fore must  forbear. 

Your  servant  for  Christ's  sake, 

Benjamin  Randall. 

This  letter,  though  expressed  in  the  style 
and  under  conditions  of  a  past  century,  is 
worthy  of  careful  perusal  and  the  most  can- 

[203] 


Benjamin  Randall 

did  consideration.  It  is  good  for  all  time 
and  for  all  classes  of  Christians. 

Somewhat  revived,  Mr.  Randall  was  car- 
ried in  his  chaise  to  the  Yearly  Meeting  held 
at  Edgecomb,  Maine.  He  was  five  days  on 
the  road,  thus  reaching  his  destination  by 
easy  stages. 

The  opening  of  the  meeting  was  a  touch- 
ing scene.  There  was  but  the  ghostly  form 
of  the  once  vigorous  leader.  All  felt  as- 
sured that  he  could  be  with  them  no  more 
after  this.  It  might  seem  like  presumption, 
but  the  brethren  were  anxious  for  him  to 
preach  once  more  at  their  annual  session, 
and  to  their  pressing  solicitations  he  yielded. 

Mr.  Randall  was  cheered  and  comforted 
by  reports  of  prosperity  from  nearly  all 
sections  of  the  country  covered  by  this  con- 
ference. After  making  a  few  visits  in  the 
vicinity,  all  that  his  strength  would  allow, 
he  took  his  final  leave  of  what  he  had  been 
accustomed  to  call  his  "  New  Vineyard." 

After  return  from  Edgecomb  it  might 
seem  that  he  would  now  certainly  take  a 

[204] 


Benjamin  Randall 

rest.  But  the  day  following  his  arrival  at 
home,  the  Sabbath,  found  him  at  the  sanc- 
tuary preaching  both  forenoon  and  after- 
noon. Thus  he  kept  on,  occasionally  record- 
ing in  his  journal,  "  Too  sick  to  be  out."  In 
his  case  that  meant  much. 

We  have  on  record  the  attendance  of  Mr. 
Randall  upon  one  more  Yearly  Meeting  in 
Maine  before  the  close  of  this,  the  last  full 
year  of  his  ministry.  The  meeting  opened 
at  Gorham,  November  seventh.  In  response 
to  urgent  requests  he  presided. 

Among  many  items  of  business  considered 
and  acted  upon  at  this  session  it  was  voted 
to  grant  the  request  of  Vermont  for  the 
February  session  of  the  Yearly  Meeting. 
The  carrying  of  this  motion  into  effect  es- 
tablished the  Vermont  Yearly  Meeting,  the 
first  session  of  which  was  held  at  Bradford, 
February,  1808. 

But  to  return  to  Gorham.  In  connection 
with  worship  on  the  Sabbath,  "  the  power  of 
the  Lord  was  wonderful."  Monday  was  a 
most  solemn  and  interesting  day.     A  few 

[205] 


Benjamin  Randall 

prayers  and  exhortations  followed  the  open- 
ing, but  who  should  be  "  mouth  for  God  "? 
All  minds  were  instinctively  turned  toward 
one — the  observed  of  all.  They  must  hear 
him  once  more  if  possible.  But  how  could 
he  speak  in  his  extreme  weakness?  Sitting 
there  in  his  easy  chair,  pale  and  haggard, 
how  could  any  expect  to  hear  words  from 
him?  But  no  minister  present  seemed  will- 
ing to  move,  though  Mr.  Randall  urged  that 
some  brother  would.  For  a  time  silence 
reigned  in  the  meeting,  impressive  silence, 
broken  at  last  by  a  request  from  Mr.  Ran- 
dall to  one  near,  "  Please  help  me  to  my 
feet." 

He  announced  as  his  text  i  Peter  i  :  22: 
"  Seeing  ye  have  purified  your  souls  in  obey- 
ing the  truth  through  the  Spirit  unto  un- 
feigned love  of  the  brethren,  see  that  ye  love 
one  another  with  a  pure  heart  fervently." 
For  the  time  and  circumstances  no  words 
could  have  been  more  fitting.  His  first  ut- 
terances were  hoarse  and  hardly  audible. 
But  as  he  proceeded  his  nervous  energies 

[206] 


Benjamin  Randall 

roused,  his  utterance  became  stronger  and 
louder,  till  his  words  rolled  out  with  much 
the  force  and  resonance  of  former  days.  The 
power  of  God  supplemented  all  his  natural 
forces,  enabling  him  for  the  time  to  rise 
above  his  infirmities.  Indeed,  he  seemed 
all  voice — voice  right  from  the  presence- 
chamber  of  God,  bringing  words  of  big  im- 
port, with  burning  eloquence. 

When  through  with  his  final  testimony 
for  that  region,  and  just  ready  to  fall  from 
exhaustion,  he  was  gently  helped  to  his 
chair.  The  scene  was  indescribable.  Mr. 
Randall  recorded  in  his  journal : 

The  mighty  power  and  glory  of  God  were 
very  refreshing.  The  Lord  enabled  me  to 
speak  with  great  freedom. 

With  deep  emotion  he  took  his  departure 
from  Maine,  leaving  many  "  sorrowing 
most  of  all,  that  they  should  see  his  face  no 


more." 


In  closing  the  year  Mr  Randall  made  this 
record : 

[207] 


Benjamin  Randall 

Here  ends  my  journal  for  1807.  From 
being  so  much  unwell,  I  have  traveled  only 
two  thousand  five  hundred  and  ninety-three 
miles  and  attended  only  two  hundred  and 
three  meetings,  besides  weddings  and  re- 
ligious visits. 


[208] 


XXVIII 

FROM  GRACE  TO  GLORY 
1808 

■p^OR  a  long  time  it  had  been  evident  that 
-■-  the  separation  of  Mr.  Randall's  soul 
from  his  feeble  body  could  only  be  a  matter 
of  a  few  months  at  the  longest.  The  most 
of  his  remaining  days  can  be  regarded  as 
only  the  last  flickerings  of  a  candle  in  its 
socket. 

Mr.  Randall  regarded  it  as  a  special  dis- 
pensation of  grace  that  he  was  able  to 
preach  on  the  first  Sabbath  of  the  year, 
which  he  did  from  John  4  :  24,  26,  and  29. 
The  reaction  necessitated  his  keeping  his 
room  for  a  few  days.  But  he  recovered 
strength  enough  to  visit  Alton,  where  he 
was  caught  in  a  violent  storm  and  his  return 
was  impeded  by  snow-drifts.  The  following 
transcript  is  made  from  his  journal  of  Jan- 
uary seventeenth: 

[209] 


Benjamin  Randall 

At  the  house  of  God  in  much  feebleness, 
yet  the  Spirit  raised  me  up  to  speak  from 
Luke  17  :  ;^2.  A  solemn  scene.  Returned 
home  in  great  weakness. 

At  the  February  Monthly  Meeting  in  New 
Durham,  while  the  brethren  were  enjoying 
a  good  season  at  the  church,  Mr.  Randall 
says: 

In  my  home  confinement  I  felt  moved  to 
make  a  new  surrender  of  myself  to  the  Lord. 
Had  I  a  thousand  such  souls  as  mine,  I  could 
trust  them  all  with  the  Lord  Jesus. 

On  the  last  day  of  February,  which  was 
the  Sabbath,  he  was  a  little  belter,  though 
very  weak.    He  recorded : 

Was  carried  by  sleigh  to  God's  house 
and  spoke  awhile,  but  was  so  overcome  that 
with  difficulty  I  was  gotten  home. 

The  matter  of  his  material  support  dur- 
ing these  months  of  physical  decline  is 
worthy  of  more  than  passing  notice.  He  was 
a  good  financial  manager,  and  during  his 

[210] 


Benjamin  Randall 

effective   years,    by    close   calculation   and 
economy,   from   the  products  of  his  little 
farm,  and  the  benevolence  of  the  people 
whom  he  served,  he  had  succeeded  in  com- 
fortably supporting  his  family.     And  now 
that  his  ability  as  a  breadwinner  had  failed, 
it  is  interesting  to  note  how  some  of  his 
favorite  texts  of  Scripture  had  illustration. 
Among  these  was:  "  Trust  in  the  Lord,  and 
do  good ;  so  shalt  thou  dwell  in  the  land,  and 
verily  thou  shalt  be  fed."    Also  this,  "Lo,  I 
am  with  you  alway,  even  unto  the  end  of  the 
world." 

Without  human  prearrangement,  people 
at  Sandwich,  New  Hampton,  Portsmouth, 
and  other  parts  of  the  State,  made  up  loads 
of  provisions,  consisting  of  everything  need- 
ful for  family  consumption,  which  were  de- 
livered at  the  door  of  the  Randall  house, 
each  arriving  when  its  contents  was  most 
needed.  One  of  these  loads  was  collected 
and  delivered  by  two  enterprising  women 
who  lived  many  leagues  to  the  northwest 
of  New  Durham. 

[211] 


Benjamin  Randall 

When  possible,  Mr.  Randall  would  be  up, 
studying  the  Scriptures,  writing,  visiting,  or 
doing  whatever  might  seem  most  likely  to 
promote  the  greatest  good.  During  this  last 
year  the  burden  of  his  heart,  with  that  of 
Paul,  was  "  the  care  of  all  the  churches." 

As  the  May  Quarterly  Meeting  ap- 
proached, though  in  feebleness  and  suffer- 
ing, he  prepared  his  final  address  to  the 
brethren.  It  manifests  his  mental  vigor  and 
spiritual  devotion,  and  his  abiding  interest 
in  all  that  could  make  for  the  welfare  of  the 
churches.  It  is  as  interesting  as  it  is  long, 
so  long  that  only  selected  portions  can  here 
be  given.  It  is  noteworthy  that  in  this  last 
written  message  he  still  holds  to  the  simple 
name — to  his  heart  so  dear — Baptist. 

New  Durham,  N.  H.,  May  i8,  1808. 

To  the  Baptist  Quarterly  Meeting  to  hold 
at  Andover,  N.  H. 

My  very  dear  Brethren  and  Friends : 

I  thank  God  that,  as  a  disciple  of  Jesus, 
I  am  permitted  once  more  to  write  you. 

[212] 


Benjamin  Randall 

May  the  God  of  grace  manifest  his  pres- 
ence and  power  in  your  assembly  and  roll 
the  weight  of  his  cause  upon  your  souls. 
May  your  meeting  together  be  more  than 
simply  to  salute  each  other,  rejoice  together, 
pray,  praise,  preach,  and  go  home  happy.  It 
may  properly  be  all  this,  but  it  should  be 
more,  much  more! 

My  dear  brethren  in  the  ministry,  you 
are  precious  in  the  sight  of  the  Lord,  and 
exceedingly  precious  to  my  soul.  I  know 
your  work  is  great.  I  know  your  trials  are 
many — within  and  without.  You  greatly 
fear  that  you  will  not  do  your  work  aright 
and  agreeable  to  the  mind  of  God.  You  go 
to  it  with  trembling  in  view  of  its  greatness 
and  your  own  weakness. 

But  be  not  discouraged.  The  Lord  will 
stand  by  you  and  give  you  strength  equal 
to  your  day.  Only  trust  in  him  and  he  will 
be  all  you  want  or  need  in  every  state. 

I  must  here  set  my  seal  to  this  point.  I 
have  been  in  the  ministry  of  God's  w'ord 
thirty-one  years  last  March,  and  have  ever 
found  him,  in  every  state,  all  I  needed.  And 
bless  his  wonder-working  name,  he  is  that 
to  me  at  the  present  moment!    His  grace  is 

[213] 


Benjamin  Randall 

everything  in  sickness  and  in  health.  How 
wonderfully  has  that  grace  been  displayed 
to  me  during  my  long,  tedious  confinement! 
It  has  made  my  prison  a  palace.  I  have 
never  had  one  moment  of  discontent  or  im- 
patience. Neither  have  I  thought  the  time 
long.  But  I  have  had  such  overpowering 
manifestations  of  God's  love  that  I  could 
not  contain  them. 

I  am  more  and  more  confirmed  in  the 
doctrines  which  the  Lord  gave  me  to  preach. 
I  remain  strong  in  the  faith  of  our  Lord 
Jesus  Christ.  I  am  sitting  and  waiting  for 
whatever  the  will  of  my  Father  may  be,  and 
I  know  he  will  do  all  things  right. 

Ye  ministers  of  Jesus,  how  happy  is 
your  lot!  How  glorious  your  reward!  Not 
only  hereafter,  but  Jiere!  Never  utter  a 
complaining  word.  Why,  there  is  no  other 
such  a  state  attainable  this  side  of  glory! 
No  state  so  heavenly  as  that  of  a  minister 
of  Jesus  Christ!  What  a  heaven  of  heavens 
it  is !  How  is  my  soul  enraptured  when  call- 
ing to  mind  the  glorious  scenes  I  have  en- 
joyed in  my  ministry!  This  is  reward 
enough  for  wearing  out  a  thousand  lives, 
were  they  as  long  as  the  longest  that  ever 
lived. 

[214] 


Benjamin  Randall 

Cheer  up !  Cheer  up !  Ye  poor,  yet  rich ; 
ye  weak,  yet  strong;  ye  trembling,  yet  va- 
liant ministers  of  Jesus.  Wear  out  in  the 
cause  and  rejoice  in  the  privilege! 

Saints,  arise,  shine!  Hold  on  and  hold 
out!  I  will  soon  meet  you  in  glory.  Pray 
for  your  unworthy  brother.  I  die,  your 
servant  for  Jesus'  sake, 

Benjamin  Randall. 

During  the  next  five  months  Mr.  Randall 
was  not  only  confined  to  his  house,  but  for 
the  most  part  to  his  bed.  He  received  many 
visitors,  and  religious  services  were  occa- 
sionally held  at  his  home,  much  to  the  edifi- 
cation of  his  soul,  ready  to  receive  as  to 
impart  some  spiritual  gift. 

A  few  hours  before  his  death  the  Lord 
gave  him  strength  for  a  brief  space,  so  that 
he  talked,  prayed,  and  praised  God  loud 
enough  to  be  heard  in  an  adjoining  room. 
Then  followed  a  relapse,  from  which  he  ral- 
lied only  enough  to  whisper,  "  My  soul  is 
full  of  Jesus.  I  long  to  depart."  Here  his 
strength  failed  again,  and  we  may  fittingly 

[215] 


Benjamin  Randall 

allow  Pope  to  express,  in  substance,  what 
he  might  have  said: 

Vital  spark  of  heavenly  flame. 
Quit,  oh,  quit  this  mortal  frame; 
Trembhng,  hoping,  hngering,  flying— 
Oh,  the  pain,  the  bliss  of  dying! 

The  world  recedes ;  it  disappears ; 
Heaven  opens  on  my  eyes;  my  ears 

With  sounds  seraphic  ring; 
Lend,  lend  your  wings;  I  mount,  I  fly! 
O  grave,  where  is  thy  victory? 

O  death,  where  is  thy  sting? 

At  two  o'clock  in  the  morning  of  October 
22,  1808,  the  white  soul  of  Benjamin  Ran- 
dall went  out  and  up.  This  was  on  Monday, 
and  the  funeral  occurred  four  days  later. 
Rev.  John  Buzzell,  the  one  chosen  to  con- 
duct the  services,  says :  "  Mr.  Randall  set- 
tled all  his  temporal  concerns,  made  every 
arrangement  in  respect  to  his  funeral,  indi- 
cated the  man  to  preach  the  sermon,  and 
planned  the  order  of  the  procession." 

The  host  present  at  the  funeral  was  a 
reminder  of  the  most  largely  attended 
Yearly  Meetings  at  New  Durham.  Mr.  Buz- 

[2l6] 


Benjamin  Randall 

zell  announced  his  text  from  2  Timothy 
4  :  7,  8 :  "I  have  fought  a  good  fight,  I 
have  finished  my  course,  I  have  kept  the 
faith."  Seventeen  ordained  ministers  were 
present.  Six,  the  oldest,  served  as  bearers. 
One  walked  with  the  widow.  The  other  ten 
took  their  places  next  to  the  relatives,  as 
mourners.  In  the  rear  of  these  the  local 
church-members  fell  into  line.  Then  fol- 
lowed Mr.  Randall's  physicians.  Next,  all 
civil  and  military  officers  present.  Finally, 
citizens  in  general.  These  aggregated  a  very 
long  procession,  forcibly  reminding  one  of 
the  event  described  in  Acts  8  :  2 :  "  And 
devout  men  carried  Stephen  to  his  burial 
and  made  great  lamentation  over  him." 

Mr.  Randall's  wife  survived  him  till  May 
12,  1826.  They  had  eight  children:  Robert 
Oram,  Mary  Shannon,  Benjamin  Walton, 
Margaretta  Frederica,  Ursula,  William, 
Joanna,  and  Henry  Allen. 

There  can  be  no  more  fitting  closing  of 
this  chapter  than  a  transcript  of  a  record 
found  in  the  "  Free  Baptist  Cyclopedia  " : 

[217] 


Benjamin  Randall 

September  14,  1859,  the  plain  marble  slab 
that  marked  the  resting-place  of  Benjamin 
Randall  was  replaced  by  a  beautiful  monu- 
ment of  Italian  marble,  erected  by  the  de- 
nomination. Over  one  thousand  persons 
listened  to  the  impressive  religious  services 
at  the  dedication. 

He  sleeps  amid  the  beauties  of  nature. 
Pleasant  fields  are  all  around.  The  wind  in 
the  forest  at  the  southeast  chants  a  requiem ; 
a  rivulet  southwest  glides  peacefully  along, 
and  all  day  long  the  sun  rests  graciously 
upon  that  hilltop. 


[218] 


Benjamin  Randall 


THE  RANDALL  MONUMENT 


[219] 


XXIX 

MR.    RANDALL   IN    PEN-PICTURE 

HAVING  followed  Mr.  Randall  through 
his  early  life  and  public  labors,  we 
may  now  consider  him  in  his  person — in 
what  he  was  as  a  man,  and  in  some  of  the 
conditions  of  his  success  in  the  ministry. 

In  stature  Mr.  Randall  was  about  five  feet 
nine  inches,  of  an  erect,  compact  build — 
well  formed  in  every  way.  His  hands  were 
small  and  delicate ;  chest,  full ;  forehead,  high 
and  broad;  eyes,  dark  gray,  approaching 
hazel  in  color;  nose,  Grecian  in  form; 
mouth,  expressive  of  firmness;  hair,  dark 
auburn,  worn  long  as  was  the  manner  of  the 
times — especially  with  clergymen.  Mr.  Ran- 
dall threw  his  hair  back  in  negligee,  but  it 
had  a  tendency  to  part  in  the  middle  and 
curl,  which  he  deplored,  as  he  thought  it 
might  be  regarded  by  some  as  savoring  of 
vanity  on  his  part. 

[220] 


Benjamin  Randall 

His  movements  were  energetic  but  grace- 
ful. His  mind  was  quick  to  comprehend,  of 
a  meditative  turn,  inclined  to  look  thor- 
oughly into  things.  He  was  not  given  to 
credulity,  believing  only  on  conclusive  evi- 
dence. His  order,  as  the  phrenologists 
would  say,  was  prominent;  taste,  delicate; 
conscientiousness,  large;  will,  when  once 
convinced  by  evidence,  unyielding.  He  was 
firm  to  dictates  of  duty  and  fearless  of  dan- 
ger. In  short,  the  prominent  characteristics 
of  Mr.  Randall  were  such  as  combine  in 
heroes  and  martyrs. 

As  to  clothing,  Mr.  Randall  selected  good 
material,  and  would  be  satisfied  with  noth- 
ing short  of  a  perfect  fit.  His  coat  was  of 
clerical  cut.  Till  late  in  life  he  wore  trou- 
sers of  the  colonial  style,  buckled  at  the  knee, 
with  long  hose  and  broad-buckled  shoes. 

Before  failing  health  required  an  easier 
mode  of  travel,  Mr.  Randall  rode  on  horse- 
back. But  during  his  last  years,  except  in 
winter,  when  he  used  a  sleigh,  he  rode  in  a 
chaise.    This  allowed  his  wife  to  accompany 

[221] 


Benjamin  Randall 

him,  which  was  at  times  a  necessity.  When 
riding  on  horseback,  he  wore  a  kind  of  over- 
alls to  protect  his  clothing  from  dust  and 
mud.  At  the  end  of  his  journey  he  removed 
this  outer  garment  and  then,  with  but  little 
attention  to  his  person,  he  appeared  present- 
able. 

Himself  a  model  of  neatness,  he  could 
hardly  see  how  a  real  sloven  could  enter  the 
kingdom  of  heaven.  We  are  not  to  regard 
this  carefulness  about  dress  as  the  outcrop- 
ping of  vanity,  but  rather  as  arising  from 
his  natural  love  of  order.  That  trait  would 
have  compelled  him  to  the  same  course  if, 
like  Robinson  Crusoe,  he  had  been  the  sole 
occupant  of  an  island. 

Naturally  kind-hearted,  frank,  and  gener- 
ous, Mr.  Randall  was  inclined  to  make  all 
about  him  happy.  His  influence  was  like 
that  of  the  gentle  dew — unobtrusive  but  re- 
freshing. This  nature,  supplemented  by  the 
grace  of  God,  gave  him  access  to  the  hearts 
of  all  ages  and  all  classes. 

One  element  of  personal  power  was  the 

[222] 


Benjamin  Randall 

fact  that,  like  Savonarola,  he  knew  his  Bible 
and  believed  in  his  divine  mission.  Another 
element  was  his  strong,  unwavering  faith 
in  God.  What  was  said  of  another  great 
religious  leader,  with  slight  adaptation,  is 
equally  applicable  to  Mr.  Randall: 

He  was  a  man  of  audacious  courage  be- 
cause of  absolute  faith.  He  believed  that 
Christianity  was  adapted  to  the  universal 
needs  of  humanity.  He  believed  that  hu- 
manity had  a  capacity,  God-given,  to  appre- 
hend and  accept  Christianity.  His  courage 
carried  with  it  a  great  hope.  He  believed, 
really  believed,  that  one  with  God  was  a 
majority;  and  he  constantly  acted  on  that 
belief.  With  all  this  intensity  of  spiritual 
conviction,  and  consequent  courageous  hope- 
fulness, he  resembled  neither  the  mystics  nor 
the  monks.  He  belonged  neither  to  the 
Pietists  nor  the  Puritans.  He  was  intense 
without  being  narrow,  bold  without  being 
pugnacious,  and  spiritual  without  being 
ascetic. 

If  Mr.  Randall  had  been  a  college  gradu- 
ate the  fact  would  have  been  much  more 

[223] 


Benjamin  Randall 

gratifying  to  a  not  altogether  unjustifiable 
pride  on  the  part  of  his  disciples.  As  it  was, 
he  had  fair  school  privileges,  considering  the 
times,  and  he  improved  them.  He  collected 
all  available  literature  and  was  an  omnivor- 
ous reader.  What  Dr.  Newell  Dwight  Hillis 
said  of  Horace  Greeley  has  equal  applica- 
tion to  Mr.  Randall : 

God  gave  him  a  hungry  mind,  which 
literally  consumed  facts  of  nature  and  life. 
Like  a  locust,  he  consumed  every  dry  twig 
and  every  green  branch  of  knowledge.  He 
was  trained  in  the  school  of  experience,  and 
graduated  at  the  university  of  hard  knocks. 

In  addition  to  a  large  stock  of  general  in- 
formation, Mr.  Randall  was  mighty  in  the 
Scriptures;  and  his  logical  turn  of  mind  gave 
his  message  homiletical  order.  But  the  most 
important  factor  of  his  furnishings  was  the 
enduement  of  the  Holy  Spirit.  Without  this 
he  felt  himself  utterly  unfit  for  sacred  serv- 
ice. But  "  after  that  the  Holy  Ghost  had 
come  "  upon  him,  he  could  say  with  Isaiah : 
"  The  Lord  God  hath  given  me  the  tongue  of 

[224] 


Benjamin  Randall 

the  learned,  that  I  should  know  how  to  speak 
a  word  in  season." 

Mr.  Randall  systematized  the  religious 
doctrines  of  the  Bible  as  he  understood 
them,  and  sustained  each  with  the  strongest 
proof-texts  bearing  upon  it.  He  did  not 
wrench  any  of  these  doctrines  out  of  their 
proper  relations  to  others,  but  held  and 
taught  them  as  a  harmonious  whole. 

As  a  matter  of  fact,  it  may  be  said  that, 
as  to  essentials,  Mr.  Randall  projected  that 
system  of  doctrines  a  hundred  years  beyond 
his  times,  and  the  churches  are  now  busy 
pushing  them  over  the  world. 


[225] 


XXX 

THE   MINISTRY   UNDER   RANDALL 

AS  churches  began  to  multiply  under  the 
ministry  of  Mr.  Randall  and  his  asso- 
ciate laborers,  the  questions  of  church  gov- 
ernment and  church  nurture  were  forced 
upon  their  consideration.  It  was  seen  that 
this  work  naturally  divided  itself  into  de- 
partments, and  was  likely  to  be  more  effi- 
ciently done  if  committed  to  different  classes 
of  ministers.  It  was  found  that  such  an  ar- 
rangement would  be  entirely  compatible 
with  the  parity  of  the  ministry  and  with 
New  Testament  usages.  Hence  there  arose 
the  orders  in  the  ministry  known  as  teaching 
elders,  ruling  elders,  licentiates,  and  lay 
preachers. 

In  Randall's  times  the  highest  order  of 
ministers  in  the  denomination  were  called 
teaching  elders.  The  prefix  was  to  indicate, 
in  part,  the  nature  of  their  work,  and  in 

[226] 


Benjamin  Randall 

part  to  dififerentiate  them  from  ruling  elders. 
They  were  expected  to  be  as  thoroughly  in- 
formed as  possible  as  to  the  doctrines  and 
usages  held  by  the  denomination,  and  to 
transmit  a  knowledge  of  the  same  to  the  de- 
veloping ministry,  who  in  turn  should  "  be 
able  to  teach  others  also."  They  were  to 
administer  the  ordinances  and,  under  direc- 
tion of  conference,  though  local  in  residence, 
serve  the  churches  at  large  as  evangelists. 
Above  all,  they  were  to  preach  the  Lord's 
gospel  in  its  fulness. 

The  nurture  of  the  churches  required  pas- 
toral attentions  which  the  teaching  elders, 
because  of  the  itinerant  nature  of  their 
work,  could  not  give.  Hence  the  order  of 
ruling  elders.  The  ruling  elder  was  a  local 
pastor.  He  was  to  act  as  standing  modera- 
tor in  all  meetings  of  the  church,  inspect  the 
state  of  the  treasury,  approve  the  records, 
and,  with  the  clerk,  sign  all  church  docu- 
ments. He  was  to  "  improve  his  gift  pub- 
licly, as  God  might  call,  and  administer  the 
ordinances  in  case  of  the  sickness  or  ab- 
[227] 


Benjamin  Randall 

sence  of  a  teaching  elder."  This  order,  with 
its  necessity,  passed  with  the  settlement  of 
teaching  elders  as  pastors.  Then  also 
the  prefix  "  teaching  "  dropped  out  of  use, 
and  ordained  ministers  were  known  simply 
as  elders. 

Licentiates  were  licensed  preachers  in 
training  for  ordination.  They  might  per- 
form all  the  functions  of  the  regular  minis- 
try, except  the  administration  of  the  ordi- 
nances. 

Lay  preachers  might  appoint  and  conduct 
religious  services  as  opportunity  should 
open,  and  as  they  might  interpret  the  will 
of  God.  Members  of  this  order  were  use- 
ful as  general  assistants  in  church  work, 
and  some  who  began  as  lay  preachers  de- 
veloped into  teaching  elders. 

For  assignment,  ministers  of  all  grades 
held  themselves  subject  to  the  direction 
of  Quarterly  or  Yearly  Meetings.  It  was 
the  custom  of  churches,  and  even  of  commu- 
nities where  there  was  no  religious  organi- 
zation, to  apply  to  the  sessions  for  minis- 

[228] 


Benjamin  Randall 

terial  help.  These  requests  would  be  con- 
sidered in  connection  with  available  forces 
in  the  ministry,  and  assignments  made  ac- 
cordingly. 

When  a  brother  thus  received  an  appoint- 
ment, he  was  considered  in  duty  bound  to  go, 
whether  he  had  been  previously  consulted 
in  the  matter  or  not.  And  entire  submission 
was  the  rule.  These  missions  might  termi- 
nate in  a  few  days,  or  continue  for  several 
weeks,  as  the  interest  might  indicate. 

Respecting  material  support,  for  the  first 
forty  years  of  its  organic  life,  about  the 
only  reward  the  denomination  could  offer  its 
ministry  was  that  of  Mazzini,  the  Italian 
patriot,  to  the  young  men  of  his  country, 
""  Come  and  suffer/'  A  paragraph  in  Doc- 
tor Stewart's  history  on  this  subject  de- 
serves the  transcription  which,  in  substance, 
is  here  given  it. 

!  It  was  then  an  untried  experiment  to 
leave  the  support  of  the  ministry  to  the  vol- 
untary contributions  of  the  people.  But  it 
was  the  gospel  ground,  and  Free  Baptist 

[229] 


Benjamin  Randall 

ministers  were  ready  to  hazard  their  all  in 
the  trial.  So  anxious  were  they  to  secure 
their  end — the  removal  of  all  coercive  means 
for  sustaining  the  cause  of  Christ — that 
they  voluntarily  subjected  themselves  to 
great  privations  and  hardships. 

They  not  only  refused  to  be  supported  by 
taxes  imposed  by  law,  but  generally  declined 
to  be  parties  to  an  agreement  for  stipulated 
salaries,  receiving  only  what  individuals 
were  disposed  to  give.  And  during  this 
transition  state,  this  breaking  down  of  a 
long-established  compulsory  usage,  and  the 
building  up  of  a  voluntary  one,  during  a 
period  of  nearly  forty  years,  the  Free  Bap- 
tist ministry  stood  as  a  pledge  to  the  world 
that  religion  would  be  sustained  and  the 
spiritual  wants  of  the  people  would  be  cared 
for,  without  the  aid  of  civil  law. 

Such  a  revolution  in  the  church  could  not 
be  effected  without  sacrifice.  And  God 
raised  up  those  self-denying  men  to  show 
what  could  and  would  be  done  by  a  Church 
cut  loose  from  State  patronage.     God  gave 

[230] 


Benjamin  Randall 

freely  of  his  spirit  to  our  fathers,  and  they 
laid  all  upon  the  altar  of  consecration.  They 
would  be  satisfied  only  when  men  were  left 
as  free  to  sustain  religion  as  they  were  to 
accept  it.  And  they  succeeded.  But  our 
people  saw  later  that  it  was  entirely  consist- 
ent with  the  voluntary  support  of  the  minis- 
try that  pledges  be  made  in  advance  and 
paid  as  needed,  on  the  instalment  plan. 

As  to  education,  the  preliminary  training 
of  ministers  under  Randall  was  much  the 
same  as  that  of  doctors,  lawyers,  and  civic 
officers  of  the  times.  They  had  generally 
the  best  furnishings  that  the  common  schools 
could  give  them,  and  picked  up  additional 
equipment  on  their  respective  lines  as  oppor- 
tunity opened. 

The  young  men  of  our  people  who  felt 
called  to  the  ministry  pushed  specific  pre- 
paratory studies  by  the  use  of  the  best  helps 
available.  Respecting  books,  whatever  they 
had  or  lacked,  the  Bible  was  their  principal 
text-book.  Perhaps  the  very  paucity  of 
general  literature  enabled  them  the  better  to 

[231] 


Benjamin  Randall 

concentrate  their  minds  on  this  "  compen- 
dium of  all  knowledge,"  as  a  great  author 
has  called  the  Bible. 

An  eminent  literary  authority  has  said: 
"  If  you  want  to  make  a  versatile  man,  turn 
a  boy  loose  in  a  library.  If  you  want  a  boy 
to  have  distinction,  lock  him  out  of  a  li- 
brary, and  send  him  into  solitude  with  the 
English  Bible,  Bunyan's  *  Pilgrim's  Prog- 
ress,' and  ^sop's  *  Fables.'  "  Mr.  Lincoln 
was  a  pretty  good  illustration  of  this  state- 
ment; for,  after  his  six  months  in  a  log 
schoolhouse,  these  three  books  constituted 
his  library  during  his  formative  years.  In 
speaking  of  the  Bible,  Scott  called  it  the  in- 
comparable book.  Froude  said  that  the  Bible 
was  in  itself  a  liberal  education. 

From  a  large  accumulation  of  facts,  show- 
ing that  our  fathers  made  the  study  of  the 
Scriptures  a  specialty,  a  few  are  subjoined. 
Rev.  Ebenezer  Knowlton,  the  son  of  a  min- 
ister associated  with  Randall,  says :  "  My 
father.  Elders  Perkins,  Clark,  Place,  Dyer, 
and  others  used  to  sit  hours  together  in  our 

[232] 


Benjamin  Randall 

front  room,  with  Bible  and  concordance  in 
hand,  studying  and  proving  to  each  other 
what  the  Scriptures  teach."  Thus,  in  their 
private  studies,  parlor  gatherings,  and  min- 
isters' conferences,  like  the  noble  Bereans, 
"  they  received  the  word  with  all  readiness 
of  mind,  and  searched  the  Scriptures."  The 
thoroughness  of  this  search,  and  the  famil- 
iarity attained  with  the  Scriptures,  was,  in 
many  cases,  remarkable.  Occasionally  one 
became  almost  a  living  concordance;  while 
most  of  them  were  able  readily  to  turn  to 
any  passage  desired  without  consulting  a 
concordance. 

But,  however  important  a  knowledge  of 
the  Scriptures  may  be,  for  greatest  efficiency 
ministers  need  more.  Special  schools  for 
the  training  of  our  ministry  had  establish- 
ment later,  but  none  of  these  existed  dur- 
ing the  first  decades  of  our  denominational 
history. 

As  the  best  available  substitute  for  some- 
thing better,  in  1793  elders'  conferences 
were  organized.    These  developed  into  veri- 

[233] 


Benjamin  Randall 

table  divinity  institutes.  They  were  held  in 
different  places  covered  by  the  churches. 
The  sessions  were  held  four  times  a  year, 
and  sometimes  continued  several  days.  The 
constituency  included  teaching  elders,  ruling 
elders,  licensed  preachers,  lay  preachers,  and 
deacons.  Of  these,  there  were  sometimes 
more  than  fifty  in  attendance. 

Among  the  benefits  sought  by  these  insti- 
tutes were  harmony  in  doctrine,  sermon ic 
methods,  pulpit  decorum,  and  pastoral  effi- 
ciency. The  substance  of  the  oral  instruc- 
tions given  appeared  later  in  works  on  doc- 
trinal theology,  homiletics,  sacred  rhetoric, 
pastoral  theology,  and  other  subjects  taught 
in  divinity  schools. 

Respecting  results  of  these  sessions,  the 
following  paragraph,  taken  from  Stewart's 
"  History,"  may  be  accepted  as  good  author- 
ity: 

The  influence  of  these  meetings  was 
highly  beneficial ;  occurring  as  they  did,  four 
times  a  year,  and  continuing  as  they  did,  for 
two  days,  including  much  of  the  intervening 

[234] 


Benjamin  Randall 

night.  The  lectures  of  those  wise,  experi- 
enced, and,  some  of  them,  learned  men,  must 
have  been  interesting,  instructive,  and  use- 
ful. The  elders'  conference  was,  indeed,  a 
most  excellent  and  instructive  school. 

Hosea  Quinby,  D.  D.,  a  college  gradu- 
ate, and  for  many  years  principal  of  high- 
grade  schools,  in  referring  to  these  confer- 
ences, speaks  in  stronger  terms  than  does 
Doctor  Stewart  respecting  their  beneficial 
effects  upon  our  early  ministry. 

With  a  knowledge  of  facts  which  war- 
ranted the  assertions  of  these  two  conserva- 
tive men,  we  are  forced  to  admit  that  our 
fathers,  in  these  conferences  and  other  as- 
semblies, and  by  private  study  secured  to 
themselves  the  very  best  means  available  for 
developing  their  minds  and  otherwise  pre- 
paring themselves  for  the  work  committed 
to  their  charge. 

As  to  their  success,  the  following  inci- 
dents are  illustrative.  An  aged  lawyer  of 
Boston,  a  Congregationalist,  said  in  sub- 
stance : 

[235I 


Benjamin  Randall 

In  my  younger  days  I  was  accustomed, 
more  or  less  frequently,  to  listen  to  some  of 
the  men  Randall  trained.  When  fully 
aroused  to  their  subject  they  were  men  of 
real  power,  mighty  in  the  Scriptures.  I 
often  hear  those  from  Andover,  but  none  are 
equal  in  the  word  of  God  to  these  men. 

Another  incident  is  to  the  point.  A  minis- 
ter trained  after  the  manner  of  Randall 
preached  one  half  day  in  Portland,  Maine, 
and  a  college-educated  minister  preached  in 
the  same  pulpit  the  other  half.  A  number  of 
lawyers,  being  in  the  city  at  the  time,  heard 
both.  After  the  last  service,  as  they  were 
together,  one  who  was  acquainted  with  the 
preachers  remarked :  "  One  of  the  men  who 
preached  to-day  had  college  education  and 
the  other  had  not;  which  was  the  college 
man?"  The  unanimous  answer  indicated 
the  one  who  had  been  trained  under  Randall 
as  the  college  man. 

Because  the  fathers  were  human,  they 
had  faults  and  limitations.  But,  as  a  rule, 
they  were  men  of  sterling  sense,  deep  piety, 

[236] 


Benjamin  Randall 

and  high  purpose.  They  adapted  themselves 
to  the  times  in  which  they  Hved.  God  gave 
them  a  work,  and  they  did  it.  He  gave  them 
a  message,  and  they  delivered  it.  God  ac- 
cepted their  efforts,  and  abundantly  blessed 
them  for  the  betterment  of  both  Church  and 
State. 

When  the  fathers  are  mentioned  it  be- 
hooves us,  their  spiritual  descendants,  to 
lift  our  hats  and  bow  very  low. 

But  new  times  demand  new  men  and  im- 
proved methods.  With  the  lapse  of  time, 
competition  in  all  departments  of  business 
has  grown  sharper,  and  demands  upon  all 
learned  professions  have  become  more  ex- 
acting. 

Here  behold  the  providence  of  God! 
Just  in  proportion  to  the  advancement  of 
standards  has  been  the  increase  in  educa- 
tional facilities. 

Divinely  called  young  men  are  needed 
for  the  service  of  the  churches.  But  those 
who  would  emulate  the  fathers  must  adjust 
themselves    to    the    exigencies    of    current 

[237] 


Benjamin  Randall 

times.  To  do  their  best  work  for  humanity 
and  for  God,  they  must  avail  themselves  of 
the  best  culture  possible  to  them.  They  must 
then  have  all  their  natural  and  acquired 
abilities  supplemented  by  power  from  on 

HIGH. 


[238] 


PART  II 
POSTHUMOUS  INFLUENCE 


XXXI 


THE   LARGER   GROWTH   OF  A   FOUNDER'S 
THOUGHTS 


IT  has  been  said  that  the  distinguishing 
features  of  any  rehgious  body,  however 
remote  from  its  origin,  may  be  traced  to  the 
characteristics  of  its  founder;  that,  however 
diversified  its  operations,  these  operations 
are  but  expansions  of  germs  present  in  the 
heart,  if  not  ideals,  of  its  founder. 

Whoever  has  carefully  studied  the  subject 
of  the  preceding  chapters  must  recognize  the 
application  of  this  general  statement  to  the 
relations  of  the  Free  Baptist  denomination 
to  Benjamin  Randall. 

Are  we  insistent  upon  a  regenerated  mem- 
bership? Mr.  Randall  would  accept  none 
except  on  the  clearest  evidence  of  such  an 
experience. 

Have  we  an  efficient  system  of  church 
government?     The    system    which   he   be- 

R  [241] 


Benjamin  Randall 

queathed  to  the  denomination,  with  a  few 
modifications  and  expansions  to  adapt  it  to 
new  conditions,  is  still  operative  and  ideal. 

Have  we  our  several  departments  of  mis- 
sions? Mr.  Randall  spent  his  effective  life 
in  home  mission  work,  and  the  Master's  last 
commission  was  a  favorite  theme  of  his 
preaching. 

Have  we  a  popular  sentiment  for  educa- 
tion and  for  educational  institutions  of  all 
grades?  Mr.  Randall  was  respectably  edu- 
cated for  his  times,  was  a  lifelong  student, 
and  advocated  the  largest  possible  educa- 
tion of  his  disciples. 

Have  we,  as  a  people,  always  been  in  the 
forefront  of  temperance  reform?  Mr.  Ran- 
dall was  a  total  abstainer,  and  smote  with 
giant  blows  the  drinking  customs  of  his 
times. 

Were  our  people  pioneers  in  the  antago- 
nism to  American  slavery?  Benjamin,  when 
a  boy,  accompanied  his  father.  Captain  Ran- 
dall, to  Southern  ports,  and  while  the  ship's 
cargo   was   being   handled,    witnessed   the 

[242] 


Benjamin  Randall 

crack  of  the  driver's  whip  which  drew  blood 
from  the  bare  backs  of  slaves.  His  tender 
heart  was  shocked  by  the  sight;  and  during 
his  ministry  he  both  privately  and  publicly 
declared  against  the  system  of  slavery. 

Are  we  giving  special  attention  to  the  re- 
ligious education  of  our  children  and  young 
people?  Mr.  Randall  held  special  meetings 
for  the  religious  instruction  of  children  and 
youth;  and  wherever  he  went  these  classes 
flocked  around  him  for  the  pleasant  greet- 
ings with  which  he  always  saluted  them. 

We  are  quite  sure  that  those  best  ac- 
quainted with  the  spirit  which  animated  the 
subject  of  this  story  will  sustain  the  asser- 
tion that  our  efforts  for  a  regenerated  mem- 
bership, an  expanded  church,  a  world-wide 
evangelism,  an  educated  constituency,  and 
all-round  reforms  are  emanations  from  the 
heart  of  Benjamin  Randall. 

It  is  fitting  that  some  of  these  posthumous 
influences  which  have  taken  organized  form, 
as  well  as  others  which  refuse  classification, 
have  more  specific  mention. 

[243] 


XXXII 

CHURCH   GOVERNMENT 

OUR  system  of  church  government  is 
democratic  in  that  it  arises  from  its 
constituency.  It  is  modeled  after  American 
civil  government.  The  local  church  repre- 
sents the  town;  the  Quarterly  Meeting  or 
Association,  the  county;  the  Yearly  Meet- 
ing, the  State;  and  General  Conference,  the 
nation. 

For  thirty-five  years  after  the  organiza- 
tion, in  1792,  of  the  first  Yearly  Meeting, 
that  was  the  highest  tribunal  of  the  denomi- 
nation. But,  as  the  circle  of  churches  en- 
larged, and  Yearly  Meetings  increased,  the 
greatest  efficiency  demanded  a  central  or- 
ganization that  could  develop  and  direct 
philanthropic  enterprises  and  properly  rep- 
resent the  denomination  to  the  world.  On 
October  11-14,  1827,  that  body  became  the 
General  Conference. 

[244] 


RKV.   ENOCH  PLACE 
Moderator  of  the  First  General  Conference 


Benjamin  Randall 

This  first  conference  convened  at  Tun- 
bridge,  Vermont.  In  addition  to  its  dele- 
gates it  had  a  large  attendance,  in  which 
several  States  were  represented.  The  busi- 
ness sessions  were  held  mornings  and  eve- 
nings, leaving  the  afternoons  for  meetings 
of  worship.  Reports  were  received  from  the 
several  Yearly  Meetings,  which  included  re- 
vivals, accessions  to  churches,  new  churches 
organized,  church  edifices  built,  ministers 
ordained,  and  so  forth.  All  business  intro- 
duced was  referred  to  appropriate  commit- 
tees, and  action  upon  their  reports  con- 
stituted the  principal  business  of  the 
conference. 

As  matters  that  had  consideration,  and 
upon  which  opinions  were  recorded  at  the 
conference,  show  the  mental  and  spiritual 
trend  of  the  fathers,  a  few  are  here  noted. 

It  was  agreed  that  regeneration  and 
baptism  were  essential  to  church-member- 
ship; that  each  church  should  have  full  au- 
thority to  discipline  its  own  members,  but 
a  minister  should  not  be  received  or  excluded 

[245] 


Benjamin  Randall 

without  the  advice  of  an  elders'  conference 
or  a  council  of  ministers ;  that  church,  Quar- 
terly Meeting,  and  Yearly  Meeting  clerks 
make  their  annual  reports  with  great  care, 
giving  full  statistics;  that  the  ministry  must 
be  experimentally  pious,  called  of  God,  led 
by  the  Spirit,  and  holy  in  life. 

Doctor  Stewart,  in  referring  to  the  men 
who  constituted  this  first  conference,  says: 
"  Their  wisdom  is  seen  in  the  fact  that  they 
attempted  but  little,  yet  accomplished  much." 

The  conference  had  a  cordial  reception  by 
the  local  church  and  community,  and  gener- 
ous entertainment  was  provided.  The  dele- 
gates parted  in  love,  having  an  increased  at- 
tachment each  for  the  other,  and  returned 
to  their  respective  fields  with  broadened 
views  and  increased  love  for  humanity  and 
for  God. 

In  order  to  get  the  business  of  the  denomi- 
nation thoroughly  in  hand,  the  conference 
held  its  next  six  sessions  annually,  and  the 
four  succeeding,  biennially.  Since  then  they 
have  been  held  triennially. 

[246] 


Benjamin  Randall 

At  the  session  of  the  conference  held  in 
1 87 1,  arrangements  were  made  for  the  ap- 
pointment of  a  Conference  Board.  This 
Board  became  a  fact  at  the  next  session, 
held  in  1874.  At  first  it  consisted  of  seven 
members,  but  in  the  1892  session  they  were 
increased  to  twenty-one,  one-third  of  whom 
should  be  women. 

The  duties  imposed  upon  this  Board  were 
many  and  various,  but  may  be  included  in 
this  provision :  It  was  to  "  Act  for  the  con- 
ference in  the  interim  of  sessions." 

In  1894  the  missionary  societies,  educa- 
tion society,  and  other  benevolent  organi- 
zations of  the  denomination  were  placed 
under  the  executive  management  of  the  Con- 
ference Board. 

Judged  by  the  standard  of  best  results  for 
the  least  expenditure  of  time,  labor,  and 
treasure,  our  system  of  government,  from 
church  to  General  Conference,  is  nearly  or 
quite  ideal. 


[247] 


XXXIII 

ATTITUDE   AS   TO   INTOXICANTS 

IN  the  early  years  of  our  national  history 
liquors  were  used  as  a  panacea,  and 
most  of  the  well  used  them  as  preventives. 
Mr.  Randall  was  subject  to  attacks  of  acute 
colic.  When  thus  taken  on  the  road  he 
would  sometimes  call  at  the  nearest  house 
for  relief.  The  remedy  generally  offered, 
and  as  often  declined,  was  liquor.  Mr.  Ran- 
dall was  a  total  abstainer,  and  never  lost  a 
good  opportunity  to  antagonize  the  drinking 
customs  of  his  times.  His  disciples  were 
like-minded,  and  their  public  utterances 
against  the  use  of  intoxicants  were  so  far 
in  advance  of  their  times  as  to  be  seldom  well 
received,  and  often  brought  upon  them  mob 
violence. 

As  early  as  1820,  Rev.  John  Buzzell,  of 
Maine,  because  of  his  activity  in  temperance 
reform,  had  become  very  unpopular  with 

[248] 


Benjamin  Randall 

rumsellers  and  certain  lewd  fellows  of  tlic 
baser  sort.  Threats  of  personal  violence 
were  in  the  air,  and  some  of  them  came  to 
his  ears.  But  if  they  had  any  effect,  they 
deepened  his  purpose  to  throw  the  full 
weight  of  his  influence  against  an  evil  so 
intrinsically  and  manifestly  wicked. 

A  desperado  chose  his  opportunity  on 
Portland  bridge,  over  which  he  knew  Mr. 
Buzzell  must  pass  on  a  certain  night,  in 
order  to  reach  his  home  at  Parsonsfield.  As 
Mr.  Buzzell  approached  the  center  of  the 
bridge  he  was  confronted  by  one  whom  he 
knew  to  be  a  local  tough.  After  declaring 
his  murderous  purpose  and  emphasizing  it 
with  a  blood-curdling  oath,  the  fellow  drew 
a  pistol,  took  deliberate  aim,  and  fired.  At 
that  instant  Mr.  Buzzell's  horse  stumbled 
and  fell  upon  one  knee,  allowing  the  bullet 
to  pass  harmlessly  over  his  master's  head. 
Buzzell,  in  that  deep,  mellow  voice  which 
made  the  gospel  message  that  fell  from  his 
lips  so  effective,  calmly  replied,  "  Vengeance 
is  mine;  I  will  repay,  saith  the  Lord."    The 

[249] 


Benjamin  Randall 

authorities,  by  the  interposition  of  Mr.  Buz- 
zell,  were  dissuaded  from  making  an  arrest. 
But  death,  in  the  form  of  retributive  justice, 
as  it  would  seem,  fell  upon  the  man;  and 
just  one  week  from  the  time  of  the  encoun- 
ter on  the  bridge,  Mr.  Buzzell  was  called  to 
conduct  his  funeral. 

The  first  general  temperance  awakening 
began  in  1826,  with  the  organization,  in 
Boston,  of  the  American  Temperance  So- 
ciety. Free  Baptists,  who  for  several  years, 
and  in  different  parts  of  the  country,  had 
been  engaged  in  the  work  that  this  body  was 
organized  to  do,  at  once  became  its  coad- 
jutors. 

Twenty-five  years  later  Gen.  Neal  Dow 
was  leading  a  temperance  campaign  over 
Maine,  which  culminated  in  the  first  State 
prohibitory  law.  That  movement  had  no 
more  fearless  champions  than  Free  Baptist 
ministers;  it  had  no  more  loyal  supporters 
at  the  polls  than  Free  Baptist  laymen. 

Free  Baptist  women  have  not  only  favored 
the  temperance  crusade  led  by  their  breth- 

[250] 


Benjamin  Randall 

ren,  but  have  been  in  it.  While  the  work  of 
the  great  majority  has  been  of  a  quiet  and 
educational  nature,  many  have  distinguished 
themselves  in  associated  efforts,  through  the 
press  and  from  the  platform. 

For  instance,  Mrs.  E.  Burlingame  Cheney, 
wife  of  Doctor  Cheney,  late  president  of 
Bates  College,  former  editor  of  "  The  Mis- 
sionary Helper,"  now  a  member  of  the  Gen- 
eral Conference  Board,  as  president  of  the 
Rhode  Island  Woman's  Christian  Temper- 
ance Union,  was  a  potent  factor  in  securing 
State  constitutional  prohibition  for  1884- 
1887.  To  accomplish  this,  she  planned, 
worked,  wrote,  and  lectured  to  the  end  of 
the  campaign.  As  a  prominent  lawyer  was 
passing  from  a  crowded  opera-house  at  the 
close  of  one  of  her  lectures,  he  remarked: 
"  I  never  heard  that  subject  so  ably  handled 
before."  A  leading  politician  of  another 
city,  referring  to  this  effort,  said,  "  I  never 
saw  a  presidential  campaign  better  man- 
aged." 

The  first  woman  to  be  honored  by  a  niche 

[351] 


Benjamin  Randall 

in  our  National  Hall  of  Fame — whose 
statue  was,  with  fitting  ceremonies,  unveiled 
on  February  17,  1905 — was  Frances  E.  Wil- 
lard.  One  of  her  biographers  said  that  she 
was  descended  from  a  noble,  religious  ances- 
try. Just  so.  Miss  Willard's  parents,  her 
grandparents  on  both  sides,  and  her  great- 
grandmother  on  her  father's  side,  were  Free 
Baptists.  As  many  letters  by  her  own 
hand  clearly  testify,  Miss  Willard  loved  her 
ancestral  church,  and  united  with  another 
only  as  a  matter  of  local  convenience.  And 
such  were  the  moral  and  spiritual  conditions 
under  which  she  was  evolved  who  was  de- 
clared to  be,  at  the  unveiling  of  her  statue, 
"  The  World's  Greatest  Woman  Tem- 
perance Worker." 

The  first  session  of  General  Conference 
did  but  little  more  than  organize.  At  the 
second  session,  held  in  1828,  among  the  prin- 
ciples for  which  it  declared  was  that  of  tem- 
perance reform.  If  all  its  utterances  on  the 
subject,  from  that  time  to  the  close  of  the 
last  session,  were  compiled,  they  would  make 

[252] 


Benjamin  Randall 

a  respectable  volume.  These  declarations 
evince  intelligent  adaptation  to  their  respect- 
ive times  and  the  current  conflicts.  They 
all  had  able  discussion  on  the  floor  of  con- 
ference, and  were  duly  given  to  the  public  in 
periodical  literature. 

General  Conference  is  a  fair  exponent  of 
the  denomination  for  which  it  stands.  The 
leading  political  parties — and  some  of  the 
lesser  ones — are  always  represented  in  its 
constituency;  yet  its  action  has  always  been 
non-partisan.  It  believes  in  and  advocates 
abstinence  for  the  individual  and  prohibi- 
tion for  the  nation ;  but  courteously  concedes 
the  right  of  individual  conscience  respecting 
the  political  party  through  which  each  may 
seek  local  or  national  righteousness.  Among 
recent  utterances  of  conference  on  temper- 
ance reform  w^ere  these  words : 

"  We   will   never   retreat,   we   will 

NEVER  change  OUR  POSITION  EXCEPT  TO  AD- 
VANCE, AND  WE  WILL  BE  HEARD." 


[253] 


XXXIV 

HOME    MISSIONS 

IN  the  early  settlement  of  New  England 
many  isolated  communities  were  without 
the  common  means  of  grace.  Mr.  Randall 
and  his  colaborers  felt  themselves  especially 
commissioned  to  carry  the  gospel  to  such 
communities.  Like  Paul,  they  were  "  am- 
bitious to  preach  the  gospel,  not  where 
Christ  was  already  named,  lest "  they 
"  should  build  upon  another  man's  founda- 
tion," but  in  localities  neglected  and  to  peo- 
ple for  whom  no  religious  privileges  had 
been  provided. 

At  first  these  missionaries  went  forth  on 
their  own  initiative,  moved  by  their  own  in- 
terpretation of  God's  will.  Sometimes  their 
motives  were  misunderstood,  and  they  met 
with  opposition — even  persecution.  But 
generally  they  were  cordially  welcomed,  and 
revivals  followed  their  efforts. 

[254] 


REV.  JOHN  COLBY 
A  Pioneer  Home  Missionary 


Benjamin  Randall 

After  the  establishment  of  Quarterly  and 
Yearly  Meetings,  representatives  of  such 
destitute  localities  would  in  some  cases  send 
petitions  to  these  assemblies  for  religious 
help.  Such  requests  were  always  laid  be- 
fore the  conference  and  considered  with 
favor,  and  assignments  were  made  accord- 
ing to  evangelists  available.  An  ideal  team 
for  evangelism  would  consist  of  two — an 
ordained  minister  and  a  licensed  preacher  as 
his  assistant.  In  travel,  the  "  elder  "  would 
commonly  be  on  horseback  and  his  disciple 
trudging  at  his  side. 

Soon  after  the  passing  of  Mr.  Randall, 
his  successors  in  the  ministry  seemed  simul- 
taneously inspired  with  the  spirit  of  church 
extension.  Voluntary  missionaries,  trusting 
in  God  and  the  people  for  support,  not  only 
vigorously  sustained  the  work  in  New  Eng- 
land, but  enlarged  their  circle  of  evangelistic 
work.  Conspicuous  among  these  missiona- 
ries was  John  Colby,  who,  at  the  age  of 
twenty-two,  left  his  home  in  Sutton,  Ver- 
mont, for  a  horseback  journey  to  Ohio  and 

[255] 


Benjamin  Randall 

Indiana.  In  his  outward  journey  he  passed 
through  southern  New  York  and  Pennsyl- 
vania. After  visiting  various  parts  of  the 
States  mentioned,  he  returned  by  way  of 
Lake  Erie  and  Niagara  Falls.  He  suffered 
great  hardships,  was  absent  from  home  eight 
months,  preached  at  nearly  every  halting- 
place,  and  traveled  more  than  three  thou- 
sand miles.  Later,  a  string  of  churches 
sprang  up  the  full  length  of  his  trail — trace- 
able to  his  evangelistic  efforts. 

After  the  organization  of  the  Home  Mis- 
sion Society,  in  1834,  evangelistic  work  and 
church-building  were  systematically  pushed 
over  the  Middle  States  to  the  extreme  West- 
ern frontier.  The  funds  of  this  Society  have 
paid  church  debts,  built  church  edifices,  and 
in  part,  or  fully,  sustained  pastors  at  stra- 
tegic points.  Some  of  our  largest  and  most 
useful  churches  have  become  such  because 
of  timely  grants  from  the  treasury  of  the 
Home  Mission  Society. 


[256] 


XXXV 

FOREIGN    MISSIONS 

WHILE  pagan  nations  were  shut  in  by 
walls  of  granite  or  superstitions 
more  impregnable,  God  allowed  the  churches 
of  our  country  to  increase  their  numbers  and 
develop  their  resources.  But  with  the  provi- 
dential opening  of  iron  doors,  special  em- 
phasis was  placed  upon  the  Lord's  last  com- 
mission, and  the  churches  were  moved  to 
undertake  world-wide  evangelization.  The 
eyes  of  our  people  were  opened  in  the  great 
awakening,  and  they  became  a  factor  of  the 
general  eflFort. 

Such  a  succession  of  providences  com- 
bined in  associating  our  people  with  foreign 
missions  as  to  justify  a  few  words  of  expla- 
nation. The  facts  for  this  purpose  have 
been  gleaned  from  several  of  our  publica- 
tions, but  mostly  from  the  writings  of  Mrs. 
Hills,  who,  as  far  as  they  occurred  in  this 

s  [257] 


Benjamin  Randall 

country,  witnessed  the  scenes  she  graphic- 
ally describes. 

Amos  Sutton,  D.  D.,  was  an  English 
General  Baptist  missionary  in  India.  His 
wife  was  an  American  lady,  the  widow  of 
Rev.  Mr.  Coleman,  a  Baptist  missionary  who 
joined  Doctor  Judson  in  Burma.  Some  time 
in  1830,  Doctor  Sutton,  while  contemplating 
the  dense  multitudes  of  heathen  about  him, 
and  the  fewness  of  his  associate  laborers, 
became  heartsick  and  despondent.  In  an 
effort  to  encourage  him,  she  suggested  that 
he  make  an  effort  to  induce  the  Free  Baptists 
of  America  to  join  in  their  foreign  mission 
work,  as  they  were  the  same  in  doctrinal 
views  as  the  General  Baptists. 

Doctor  Sutton  at  once  wrote  a  long  letter, 
explaining  the  opportunity,  and  closing  with 
these  words :  "  Come,  then,  my  American 
brethren;  come  over  and  help  us.  The  way 
is  as  short  and  safe  from  India  to  heaven 
as  from  your  land  of  privilege."  After 
many  months  of  delay,  this  letter  reached  its 
destination    and    was    published    in    "  The 

[258] 


Benjamin  Randall 

Morning  Star,"  of  April  13,  1832.  This, 
with  other  articles  on  the  same  line,  led  to 
the  organization,  in  1833,  of  our  Foreign 
Mission  Society. 

A  little  later  Doctor  Sutton  visited  this 
country  for  the  recuperation  of  his  health 
and  the  enlistment  of  recruits  for  the  field. 
While  here  he  traveled  extensively  and 
lectured  often. 

September  22,  1835,  Doctor  Sutton,  his 
wife,  and  nineteen  recruits  stood  on  Union 
Wharf,  Boston,  ready  to  embark  on  the  ship 
Louvre  for  India.  Of  these,  Jeremiah  Phil- 
lips and  Eli  Noyes,  with  their  wives,  were 
Free  Baptists.  Now  let  Mrs.  Hills,  then  the 
wife  of  Rev.  David  Marks,  describe  the 
send-off : 

Mr.  Marks  and  myself  being  in  Boston 
for  the  purpose  of  completing  arrangements 
for  the  voyage  of  the  missionaries,  it  was 
our  precious  privilege  to  be  present  in  the 
throng  of  several  thousand  assembled  on 
the  wharf  to  witness  the  departure  of  the 
Louvre.     The  missionaries  stood  together 

[259] 


Benjamin  Randall 

on  the  side  of  the  ship  facing  the  throng, 
with  cheerful  faces,  undimmed  by  a  single 
tear.  There  were  singing  and  prayer  on  the 
wharf,  after  which  Mr.  Sutton,  as  he  looked 
upon  the  various  groups  of  weeping  friends 
on  the  shore,  said :  "  This  is  not  a  sorrowful 
day  to  us.  It  is  the  happiest  day  I  ever  saw. 
We  are  going  to  preach  the  gospel  to  the 
heathen.  Do  you,  in  this  Christian  land,  be 
careful  that  you  do  not  neglect  us.  If  you 
do,  how  will  those  condemn  you  to  whom 
we  are  going!    Think  of  that." 

At  eleven  o'clock  in  the  forenoon,  the 
red-shirted  seamen  came  on  deck,  up  went 
the  sails,  the  cable  was  cast  off,  and  as  the 
vessel  moved  slowly  from  its  moorings  the 
missionaries  commenced  to  sing: 

"  Yes,  my  native  land,  I  love  thee ; 
All  thy  scenes,  I  love  them  well/' 

and  continued  till  their  voices  were  lost 
in  the  distance.  We  gazed  till  the  ships  ap- 
peared a  mere  speck,  and  vanished  from  our 
sight. 

Limited  space  must  exclude  details  of  the 
long  voyage,  the  establishing  of  our  mission, 

[260] 


Benjamin  Randall 

the  hardships  endured,  the  graves  that  soon 
closed  over  loved  ones,  and  of  victories 
finally  gained.  Here  it  must  suffice  to  say 
that,  of  the  large  company  of  missionaries 
who  sailed  on  the  Louvre,  Rev.  Jeremiah 
Phillips,  our  senior  missionary,  was  the  last 
to  leave  the  field. 

Reenforcements  soon  followed  our  pio- 
neers, stations  were  slowly  increased,  and  in 
successive  order  came  schools,  churches,  or- 
phanages, homes  for  widows,  medical  dis- 
pensaries, and  the  printing-press. 

Our  Board,  as  a  rule,  has  been  fortunate 
in  the  selection  of  men  and  women  for  the 
field;  the  missionaries  have  faithfully  served 
and  honored  the  denomination  that  sustained 
them. 


[261] 


XXXVI 

EDUCATIONAL   WORK 

DURING  the  generation  immediately 
following  the  passing  of  Mr.  Randall 
our  ministers  did  a  grand  work  in  evangeli- 
zation. Our  numerical  strength  increased 
by  leaps  and  bounds.  Our  denominational 
standards  had  invaded  two  British  Prov- 
inces and  were  rapidly  moving  westward. 

But  the  thoughtful  among  our  ministry 
clearly  saw  that  the  greater  efficiency  of  our 
denomination  demanded  that  more  be  done 
by  way  of  the  general  education  of  our 
young  people  and  the  special  education  of 
candidates  for  the  ministry. 

In  the  autumn  of  1839  this  sentiment  be- 
gan to  take  practical  form.  Four  minis- 
ters— ^John  Chaney,  Silas  Curtis,  Dexter 
Waterman,  and  John  J.  Butler — met  at 
Farmington,  Maine,  and  after  prayerful  de- 
liberation, determined  to  call  an  educational 

[262] 


EDUCATIONAL  PIONEERS 

Doctors  Butler  and  Waterman,  Chaney  and  Curtis  were 

founders  of  the  Free  Baptist  Education  Society; 

Doctor  Fullonton  was  early  and  for  many  years 

President  of  its  first  Divinity  School 


Benjamin  Randall 

convention.  That  call  was  then  and  there 
formulated.  Later,  with  forty-six  signa- 
tures, it  was  published  in  "  The  Morning 
Star."  In  response  to  this  call  on  the  fif- 
teenth of  January,  1840,  seventy-six  minis- 
ters and  prominent  laymen  met  at  Acton, 
Maine,  and  organized  the  Free  Baptist  Edu- 
cation Society. 

In  ways  that  cannot  here  be  mentioned, 
and  to  an  extent  incalculable,  the  Educa- 
tion Society  has  benefited  our  denomination 
and  the  world.  In  1894  its  work,  with  that 
of  other  benevolent  societies,  was  placed 
under  the  executive  management  of  the  Gen- 
eral Conference  Board. 

The  primary  object  of  the  Society  was  the 
education  of  young  men  for  the  ministry.  It 
has  done  this  and  much  more.  The  senti- 
ment that  here  had  organic  expression, 
through  our  periodical  literature  and  pul- 
pits, soon  became  general,  and  educational 
institutions  sprang  up  over  the  denomination 
almost  as  by  magic. 

The  educational  sentiment  of  our  people, 

[263] 


Benjamin  Randall 

and  the  expression  of  it,  includes  what  has 
been  called  "  the  last  word  in  popular  edu- 
cation." McClure,  in  a  recent  magazine 
article,  refers  to  the  Chautauqua  movement 
as  "  the  last  word  in  popular  education." 
He  then  speaks  of  its  systematic  study  of 
the  Bible,  its  courses  in  arts,  crafts,  and  do- 
mestic science;  its  programs  of  lectures, 
music,  and  different  phases  of  entertain- 
ment. Our  Ocean  Park  combines  all  that 
goes  to  make  that  last  word  in  popular  edu- 
cation, and  more.  With  its  deep  pine  grove 
and  its  broad  sea-front,  Ocean  Park  has 
local  attractions  that  are  impossible  to  Chau- 
tauqua on  the  lake. 

At  our  denominational  centennial,  Doctor 
Bowen  voiced  the  sentiment  of  our  people  as 
to  the  character  of  the  schools  we  all  want : 

Our  schools  and  colleges  must  be  places 
where  godliness  shall  be  enthroned  and  pro- 
moted; where  hope,  light,  and  strength  may 
go  out  to  the  church  and  the  world.  We  are 
not  wise  in  supporting  them  as  simply  liter- 
ary institutions.     We  must  labor  and  pray 

[264] 


Benjamin  Randall 

that  their  graduates  may  be  positive  Chris- 
tian forces  in  the  world.  Our  hope  and  suc- 
cess for  the  century  upon  which  we  have 
just  entered  depend  upon  the  manner  and 
spirit  with  which  we  solve  this  question  of 
education.  We  must  insist  upon  such  an 
education  as  shall  make  citizens  of  useful- 
ness and  piety;  uniting  culture  of  intellect 
with  spiritual  growth  and  power.  We  want, 
America  wants,  the  world  wants,  only  conse- 
crated men  and  women,  who  shall  relieve  its 
woes  and  bring  peace  and  cheer. 

Without  fear  of  contradiction  by  any  who 
know  the  facts,  it  is  claimed  that  our  schools 
have  measured  up  to  these  high  ideals.  Rev. 
Granville  C.  Waterman,  A.  M.,  son  of  a 
founder  of  the  Education  Society,  for  sev- 
eral years  recording  secretary  of  that  or- 
ganization, and  who  had  been  principal 
of  one  of  our  seminaries,  in  referring  to 
another  institution  of  similar  grade,  said  in 
part: 

It  is  a  school.  That  preeminently.  It 
has  never  failed  to  give  instruction  to  its 
students;  to  stimulate  them  to  high  resolve 

[26s] 


Benjamin  Randall 

and  resolute  endeavor;  to  inspire  in  them  a 
broad  idea  of  true  scholarship.  This  is  fully 
proved  by  the  rank  they  have  taken  in  col- 
lege and  professional  schools,  and  in  the 
quality  of  the  work  they  have  done  and  are 
doing  in  the  broader  arena  of  the  world's 
busy  life. 

It  is  a  Christian  school.  From  first  to 
last  there  has  always  been  within  it  a  strong 
religious,  but  not  sectarian,  influence. 
Scores  of  young  people,  while  in  school 
there,  have  been  led  to  begin  a  Christian  life, 
and  from  a  beginning  there  made  have  gone 
on  from  one  degree  of  Christian  attainment 
to  another,  until  they  have  become  pillars  of 
strength  to  the  churches  in  many  parts  of 
the  country. 

What  Mr.  Waterman  wrote  of  the  school 
that  at  that  time  filled  his  mind's  eye  is  ap- 
plicable to  all  our  schools  of  similar  and 
higher  grades.  Students  from  our  semina- 
ries and  colleges  have  honored  all  positions 
in  Church,  State,  and  nation,  from  the  low- 
est to  the  highest. 


[266] 


XXXVII 

REMEMBERING  THOSE   IN   BONDS  AS  BOUND 
WITH    THEM 

DURING  the  early  part  of  the  nineteenth 
century  the  influence  of  slavery,  like 
the  pall  of  death,  hung  over  our  country  and 
cast  its  black  shadow  upon  the  whole  nation. 
Civil  government,  the  press,  and  even  the 
pulpit  were  silent  respecting  this  institution, 
or  were  its  advocates.  Doctor  Cheney,  late 
president  of  Bates  College,  in  referring  to 
these  conditions,  says : 

The  time,  then,  had  come  for  Christian 
people  to  speak,  else  the  nation,  in  the  order 
of  God's  providence,  might  expect  an  early 
doom.  And  a  Christian  people  did  speak  at 
the  needed  time,  God — as  I  believe — making 
the  choice.  But  the  people  God  chose  to 
speak  for  himself,  to  show  the  nation  its  sin, 
was  not  one  strong  in  either  numbers  or 
wealth.     This  is  not  God's  way  of  doing 

[267] 


Benjamin  Randall 

things.  In  the  moral  government  of  the 
world  he  means  that  no  flesh  shall  glory  in 
his  presence.  What  people,  then,  did  God 
choose  to  do  this  work?  I  answer,  the  Free 
Baptist  people. 

All  students  of  history  in  possession  of 
the  facts  must  concede  that  these  claims  of 
Doctor  Cheney  are  fully  sustained.  Our 
denomination  was  evolved  during  the  revo- 
lutions that  gave  individuality  to  our  na- 
tion. Among  the  characteristics  of  its 
natal  inheritance,  are  a  strong  love  of 
liberty,  a  keen  sense  of  justice,  and  executive 
energy  along  all  lines  that  make  for  purity 
of  faith  and  righteousness  of  action. 

Long  before  public  expression  on  the  sub- 
ject, our  people  were  in  sympathy  with  the 
oppressed  race  of  our  nation.  In  1834,  in 
accordance  with  previous  notice,  a  resolu- 
tion in  the  interests  of  emancipation  was 
passed  by  the  Farmington,  Maine,  Quarterly 
Meeting.  A  few  months  later  a  similar 
resolution  was  adopted  by  the  Rockingham, 
New  Hampshire,  Quarterly  Meeting.     The 

[268] 


Benjamin  Randall 

session  of  New  Hampshire  Yearly  Meet- 
ing, in  1835,  was  held  at  Lisbon,  with  an 
estimated  attendance  of  three  thousand.  In 
that  great  meeting,  full  of  missionary  inter- 
est and  revival  grace,  the  poor  slave  was  not 
forgotten.  Holding  a  paper  in  his  hand. 
Rev.  David  Marks  arose  and  said: 

Brother  Moderator:  It  is  entirely  proper 
for  this  Yearly  Meeting  to  speak  in  behalf 
of  the  Africans.  The  church  in  America 
is  guilty  of  the  sin  of  slaveholding,  because 
it  has  never  come  up  and  borne  a  firm  and 
united  testimony  against  it.  Men  tell  us  to 
be  still,  and  wait  for  a  more  favorable  op- 
portunity. No,  brethren,  we  must  not  be 
still;  we  must  wash  our  hands  from  the 
guilt  of  this  sin. 

He  then  read  and  moved  the  adoption  of 
the  following: 

Resolved,  That  the  principles  of  imme- 
diate abolition  are  derived  from  the  uner- 
ring word  of  God;  and  that  no  political 
circumstances  whatever  can  exonerate 
Christians   from   exerting  all   their   moral 

[269] 


Benjamin  Randall 

influence  for  the  suppression  of  this  heinous 
sin. 

Rev.  Jonathan  Woodman,  after  enthu- 
siastic remarks  of  approval,  seconded  the 
motion.  After  eloquent  indorsement  by 
others,  including  Amos  Sutton,  D.  D.,  an 
English  missionary  from  India,  and  F.  A. 
Cox,  D.  D.,  of  London,  the  motion  was 
unanimously  adopted. 

Similar  resolutions  were  soon  adopted  by 
our  people  in  Vermont,  New  York,  and 
Rhode  Island.  The  General  Conference  was 
held  the  following  October  in  Byron,  New 
York.  All  constituent  bodies  were,  by  dele- 
gation, fully  represented.  At  that  session, 
conference  unanimously  adopted  the  follow- 
ing: 

Resolved,  That  slavery  is  an  unjust  in- 
fringement on  the  rights  of  the  slaves;  an 
unwarrantable  exercise  of  power  on  the 
part  of  the  master;  a  potent  enemy  to  the 
happiness  and  morals  of  our  slaveholding 
population;  and,  if  continued,  must  ulti- 
mately result  in  the  ruin  of  our  country. 

[270] 


Benjamin  Randall 

In  1839  General  Conference  declined  an 
accession  of  twenty  thousand  members  from 
Kentucky  of  similar  faith  and  practice — 
except  in  the  matter  of  slavery.  This  test 
act  of  Conference  shut  the  door  against  the 
prospective  reception  of  five  thousand  from 
North  Carolina,  and  indefinite  numbers  of 
like  faith  from  other  Southern  States.  Doc- 
tor Stewart,  in  referring  to  this  action,  says: 

It  was  a  bold  and  unprecedented  act 
for  a  denomination,  in  that  day,  thus  to 
cast  itself  off  from  all  connection  with 
slavery.  But  the  men  who  acted  were  the 
stuff  of  which  heroes  are  made.  And  it  is 
our  joy  that  neither  hope  nor  fear,  flattery 
nor  public  scorn,  could  divert  them  from 
their  convictions  of  right  and  duty. 

Another  item  in  this  record  concerns  the 
position  early  taken  by  "  The  Morning 
Star,"  our  denominational  paper,  on  the 
question  of  slavery.  For  a  long  time  the 
"  Star "  was  the  only  religious  journal  in 
our  country  that  met  the  question  of  slavery 
on  high  moral  grounds. 

[271] 


Benjamin  Randall 

Our  Anti-Slavery  Society  was  organized 
in  1843,  and  from  that  time  till  slavery  was 
abolished  by  constitutional  amendment,  the 
Society  did  valiant  service  by  reports,  ad- 
dresses, and  discussions,  in  keeping  up  a 
thrilling  interest  in  emancipation. 

As  Christians  our  people  had  talked  and 
prayed,  and  as  citizens  they  had  voted  for 
emancipation.  During  1861-1865  thousands 
of  them,  including  fifty-eight  of  our  minis- 
ters and  more  than  two  hundred  of  their 
sons,  helped  God  answer  their  prayers, 
though  "  by  terrible  things  in  righteous- 
ness." 

On  the  field  of  Gettysburg  there  stands  a 
statue  in  bas-relief,  placed  there  by  a  wealthy 
Philadelphian,  who  had  heard  the  pathetic 
story  which  it  represents.  A  Union  soldier 
is  shown  bending  over  a  wounded  Confed- 
erate. With  one  arm  the  boy  in  blue  sup- 
ports the  shoulders  and  head  of  the  boy  in 
gray,  while  with  his  other  hand  he  gives 
him  water  from  his  canteen. 

And  this  is  the  story:  The  Union  regi- 

[272] 


Benjamin  Randall 

ment  was  in  double-quick  charge.  By  a 
change  of  orders  it  was  for  a  moment,  and 
only  a  moment,  at  halt,  when  the  faint  call, 
*'  Water!  water!  water!  "  caught  the  ear  of 
the  Union  boy.  The  rest  of  the  story  is  told 
in  bas-relief.  The  hero  of  this  episode  was 
and  is  a  Free  Baptist.  For  discretion  and 
bravery  he  was,  soon  after  this  act,  ad- 
vanced to  a  captaincy;  he  is  now  the  Rev. 
Ephraim  W.  Ricker,  of  New  Hampshire. 

The  spirit  that  prompted  the  magnani- 
mous act  that  stands  memorialized  in  mar- 
ble on  the  field  of  Gettysburg  is  the  same 
that  animates  our  Free  Baptist  people.  We 
hold  no  grudge,  rejoice  with  our  Southern 
fellow  citizens  over  a  free  country,  and 
reach  a  fraternal  hand  to  the  entire  com- 
monwealth of  Israel. 


[273I 


XXXVIII 

WORK   AMONG   THE    FREEDMEN 

AS  our  denomination  was  the  first  to 
declare  that  "  We  will,  as  Christians 
and  as  Christian  ministers,  use  our  influence 
to  promote  the  doctrine  of  emancipation,"  it 
was  also  among  the  first  to  act  in  response 
to  General  Butler's  call  for  money  and  mis- 
sionaries to  evangelize  and  educate  to  citi- 
zenship the  contrabands  gathered  at  national 
strongholds  in  the  South. 

As  soon  as  the  Emancipation  Proclama- 
tion had  made  it  possible,  this  denomination 
was  among  the  first  to  establish  schools  and 
churches  for  the  freedmen.  During  the  first 
six  years  of  its  opportunity,  our  Home  Mis- 
sion Board  sent  and  sustained,  in  the  inter- 
ests of  the  freedmen,  sixty-six  dififerent 
persons,  pious  and  well  educated,  as  teach- 
ers, and  thirty-three  ministers  as  missiona- 
ries. 

[274] 


Benjamin  Randall 

It  took  as  fine  courage  for  those  pioneer 
teachers  and  missionaries  to  prosecute  the 
work  of  education  and  evangelization  as  it 
did  for  the  Union  soldiers  to  make  that  work 
possible.  It  is  fitting  that  those  pioneer 
heroes  and  heroines  be  embalmed  in  the 
grateful  memory  of  passing  generations. 
Hence,  with  malice  toward  none,  and  love 
for  all  loyal  citizens  of  our  united  country, 
a  few  of  the  conditions  those  pioneers  had 
to  reckon  with,  as  gleaned  from  the  copious 
scrap-book  of  Mrs.  Anna  S.  Dudley  Bates, 
are  here  given.  The  incidents,  selected  al- 
most at  random,  are  illustrative  of  others. 

Under  commission  of  the  Free  Baptist 
Home  Mission  Board,  in  company  with  three 
other  ladies,  Miss  Dudley  went  to  Virginia 
as  a  teacher  of  freedmen.  She  speaks  of  a 
cordial  reception  at  Harper's  Ferry  by  Rev. 
N.  C.  Brackett,  who  was  local  superintend- 
ent of  Freedmen's  Missions,  and  adds : 

I  had  been  at  Harper's  Ferry  but  a  few 
days  when  it  was  proposed  to  open  a  school 
at  Charlestown,  eight  miles  up  the  Shenan- 

[275I 


Benjamin  Randall 

doah  River.  But  it  was  not  safe  for  a 
teacher  to  go  alone,  so  General  Van  Patten, 
Chaplain  Chase,  Doctor  Brackett,  and  a 
company  of  soldiers  went  as  my  escort;  and 
I  marched  into  Charlestown  with  bluecoats 
and  bayonets  leading  the  way. 

The  soldiers  were  left  to  guard  the  place 
for  a  while.  But  one  morning  I  looked  out 
and  the  soldiers  were  gone.  For  a  moment 
my  heart  stood  still  with  fear.  Then,  clear 
as  human  voice,  came  ringing  through  my 
soul:  "The  angel  of  the  Lord  encampeth 
round  about  them  that  fear  him,  and  de- 
livereth  them,"  and  my  fear  was  gone. 

I  could  get  no  permanent  boarding-place 
for  nearly  two  months.  It  would  have  been 
a  lifelong  disgrace  for  a  Virginian  to  have 
boarded  a  Yankee  teacher;  and  the  Rubicon 
once  passed,  there  could  be  no  return  to 
friends  and  society,  no  more  than  over  the 
walls  of  caste  in  India.  So  I  was  there 
alone,  boarding  myself  and  teaching  day 
and  night,  until  I  had  a  hundred  and  fifty 
pupils  of  all  ages  and  complexions. 

All  the  colored  people  manifested  the 
greatest  kindness  toward  us.  I  shall  never 
forget  the  oft-repeated  prayer :  "  O  Lord, 

[276] 


Benjamin  Randall 

bless  de  teacher  dat  come  so  far  distance  to 
teach  us.  Front  and  fight  her  battles,  and 
bring  her  safe  home  to  glory — if  you  please, 
Massa  Jesus." 

But  the  white  people  of  the  locality  made 
it  clear  that  they  had  no  use  for  Yankee 
schoolma'ms.  Perhaps  few  of  them  could 
give  as  good  a  reason  for  their  antipathy  as 
did  a  local  saloon-keeper,  who,  referring  to 
Miss  Dudley,  said,  "  Every  day  Miss  Massa- 
chusetts is  in  town  I  lose  seventy  dollars." 

In  writing  of  some  of  the  dangers  to 
which  the  teachers  were  exposed,  Miss  Dud- 
ley says : 

Once  I  hardly  dared  to  look  at  a  weapon 
of  war,  but  in  the  proud  "  Old  Dominion  "  I 
have  placed  a  good  axe  and  six-shooter  at 
the  head  of  my  bed  many  a  night,  resolved  to 
sell  my  life  as  dearly  as  possible — if  need 
be. 

On  one  occasion,  at  least,  this  heroic  cour- 
age was  put  to  the  test.  Her  living  apart- 
ments were  in  the  loft  of  her  schoolroom. 

[2771 


Benjamin  Randall 

One  morning  the  colored  girl  who  stayed 
with  her  had  to  go  early  to  service.  Of 
course,  in  her  departure  she  had  left  the 
door  unbarred.  Probably  her  movements 
had  been  watched,  for  soon  Miss  Dudley 
heard  the  approach  of  stealthy  steps.  She 
seized  her  axe  and  posed  at  the  head  of  the 
stairs,  where  she  was  soon  confronted  by  a 
lewd  fellow  of  the  baser  sort.  She  raised 
the  ax  over  his  head  and  ordered  a  halt  and 
retreat,  immediate  and  unconditional.  He 
looked  at  her  just  long  enough  to  see  that 
she  meant  business,  then  slunk  down,  out, 
and  off. 

But  one  more  tragic  incident  can  be  ad- 
mitted. Lexington  was  the  center  of  South- 
ern chivalry,  and  the  location  of  the  college 
over  which  General  Lee  presided  and  of  one 
of  our  schools  for  the  freedmen.  The  scrap- 
book  relates  the  story: 

These  chivalrous  (?)  students  had  caused 
our  teachers  much  trouble.  One  night  a 
party  of  them  gathered  about  the  school 
building  and  demanded  one  of  the  scholars, 

[278] 


Benjamin  Randall 

saying  they  were  going  to  shoot  him.  When 
the  teachers  could  not  persuade  them  to  go 
away,  and  the  rowdies  were  getting  des- 
l)erate,  Miss  Harper  stepped  forward  and 
told  them  if  they  shot  Ben  they  would  shoot 
her  first.  With  wonderful  courage  she 
drove  them  away.  The  next  day  she  had 
them  arrested  and  taken  to  court.  The  mat- 
ter was  hushed  up,  and  General  Lee  sent  the 
teachers  a  note  of  apology.  The  next  morn- 
ing after  this  raid  on  the  school,  Ben  was 
sent  to  Lewiston,  Maine. 

To  illustrate  the  spirit  of  sacrifice  and  de- 
sire for  self-support  on  the  part  of  those 
who  had  just  emerged  from  slavery,  the 
scrap-book  gives  us  this : 

We  still  feel  encouraged  in  our  work. 
Instead  of  two  hundred  dollars,  I  have  col- 
lected more  than  two  thousand  dollars  for 
churches  here,  and  mostly  from  the  colored 
people  in  this  place.  They  are  all  poor,  and 
the  money  given  is  earned  by  hard  labor. 
One  cold,  stormy  day  last  winter,  I  found 
an  old  woman,  seventy  years  of  age,  trying 
to  wash.    I  was  surprised,  but  she  said,  "  O 

[279] 


Benjamin  Randall 

honey,  Fs  tryin*  to  get  a  little  mo'  money  f  or 
de  church."  She  had  already  given  me  five 
dollars. 

More  than  twenty  years  ago,  Dr.  Nathan 
Cook  Brackett,  then  president  of  Storer  Col- 
lege, stated  to  the  author: 

But  now,  after  almost  three  decades  of 
toil,  the  novelty  of  teaching  bright-eyed 
children  and  eager,  grateful  mothers  their 
first  lessons  from  books  has  passed  away. 
So,  also,  to  a  large  extent,  has  the  heroism 
of  the  work.  One  can  now  be  a  missionary 
to  the  colored  people  and  escape  insult  on  the 
street. 

In  response  to  a  letter  of  inquiry  respect- 
ing present  Southern  sentiment  as  to  the 
education  of  the  colored  race,  after  stating 
that  "  in  those  sections  where  the  educated 
colored  people  are,  there  the  sentiment  in 
favor  of  education  is  strongest,"  President 
McDonald,  of  Storer  College,  then  adds: 

Here  at  Harper's  Ferry  we  believe  that 
we  are  especially  blest  in  the  attitude  of  the 

[280] 


Benjamin  Randall 

best  people  in  this  matter.  One  hears  noth- 
ing against  the  school  from  those  whose 
opinion  is  worth  considering.  The  same 
general  attitude  obtains  in  the  whole  village. 
We  are  thankful  for  that,  and  are  trying  to 
maintain  so  good  a  record  that  it  will  be  im- 
possible to  have  any  other  sentiment  assert 
itself. 


[281] 


XXXIX 

OUR   WOMEN    IN    COOPERATIVE   WORK 

THE  story  of  "Phaedrus;  or,  How  We 
Got  the  Greatest  Book  in  the  World," 
by  Newell  Dwight  Hillis,  D.  D.,  represents 
the  celebration  of  Christmas  Eve  by  a  group 
of  early  disciples  in  the  house  of  one  Nicias, 
of  Ephesus.  The  observance  is  very  simple, 
consisting  of  what  we  might  call  a  service  of 
prayer,  testimony,  and  praise.  In  it  the  very 
first  speaker  was  a  woman  of  rank,  who  was 
converted  from  heathenism,  and  who  spoke 
as  follows: 

Whether  or  not  the  men  of  Greece  fol- 
low the  Master,  all  the  women  will.  Too 
long  we  have  had  to  work  in  silence,  content 
to  be  neither  seen  nor  heard  when  men  were 
near.  Because  the  Master  was  born  of  a 
woman  on  this  night,  it  is  become  the  night 
of  nights  for  all  the  women  of  the  world. 
He   filled   up   the   gulf  between   men   and 

[282] 


Benjamin  Randall 

women.    When  I  learned  that,  I  knew  that 
he  would  bring  us  the  golden  age. 

The  social  gulf  between  men  and  women 
was  made  by  paganism,  and  wherever  it 
exists  in  nominally  Christian  lands,  it  is  a 
relic  of  paganism.  "  But  from  the  begin- 
ning it  was  not  so."  Christ  simply  restored 
women  to  the  social  relations  that  existed  in 
the  Creative  Mind. 

As  a  people  we  have  simply  recognized 
those  relations.  From  the  very  first  of  our 
organic  existence,  women  have  been  con- 
ceded what  we  have  regarded  as  their  di- 
vinely appointed  place,  squarely  by  the  side 
of  their  brethren. 

Our  colleges  were  among  the  first  to  ig- 
nore sex  discrimination;  and  from  their  halls 
scores  of  young  women  are  annually  going 
forth,  thoroughly  furnished  for  the  domes- 
tic, industrial,  educational,  and  religious 
work  of  the  world. 

In  devotion,  eflFort,  and  sacrifice,  our 
women  have  at  least  equaled  their  brethren. 

[283] 


Benjamin  Randall 

In  church  development,  church  extension, 
and  benevolent  enterprises,  they  have  effi- 
ciently served  with  their  brethren  on  com- 
mittees, councils,  and  boards. 

For  the  aid  of  the  churches  in  the  sup- 
port of  missions  at  home  and  abroad,  our 
women  organized  at  General  Conference 
held  at  Sutton,  Vermont,  in  1847.  Since 
then  their  work  has  been  both  inspirational 
and  executive.  They  instituted  monthly 
meetings  for  prayer  for  missions  and  the 
dissemination  of  missionary  intelligence. 
By  "  concerts,"  in  which  singing,  recitations, 
and  select  readings  were  the  order,  they  in- 
terested the  children  in  missions.  They 
raised,  largely  by  self-sacrifice,  money  for 
the  treasuries  of  all  our  benevolent  opera- 
tions. 

Since  1874  the  Woman's  Missionary  So- 
ciety has  constantly  sustained  missionaries 
in  India,  where  they  have  established 
schools,  a  kindergarten  hall,  an  orphanage, 
a  widows'  home,  and  a  medical  dispensary. 
Their  missionaries  have  been  especially  sue- 

[284] 


Benjamin  Randall 

cessful  as  teachers,  evangelists,  and  zenana 
workers. 

True  to  its  original  purpose,  the  Woman's 
Missionary  Society  has  sustained  home  as 
well  as  foreign  missions,  notably  among  the 
freedmen.  From  its  treasury,  college  build- 
ings have  been  erected,  industrial  depart- 
ments have  been  instituted,  and  teachers 
sustained. 

Though  sustaining  an  independent  treas- 
ury, the  Woman's  Society  has  not  only  main- 
tained its  own  special  work,  but  has,  directly 
and  indirectly,  contributed  thousands  of  dol- 
lars to  parent  boards,  and  has  never  closed 
its  fiscal  year  in  debt. 

As  to  literature,  the  Woman's  Society  has 
created  and  distributed  millions  of  pages  of 
leaflets  and  booklets,  and  several  standard 
works  in  more  permanent  form.  Since  1878 
it  has  published  one  of  the  neatest,  sweetest, 
and  ablest  missionary  magazines  of  our 
country,  "  The  Missionary  Helper." 

After  all,  perhaps  the  most  enduring  work 
of  "  those  women  "  has  been  of  that  quiet, 

[285] 


Benjamin  Randall 

instructive  nature  that  has  made  possible 
the  young  people's  movement,  which,  in 
turn,  makes  manifestation  of  itself  in  all 
manner  of  good  work  for  humanity  and  for 
God,  in  all  lands. 

In  monarchical  countries,  when  the  king 
or  queen  is  "  toasted,"  response  is  regarded 
as  *'  bad  form."  It  is  claimed  that  the  most 
brilliant  encomiums  would  only  cheapen 
royalty.  Our  sister  is  a  daughter  of  the 
Great  King.  Laudation  would  only  cheapen 
her  royalty.  It  is  enough  that  we  point  with 
honest  pride  to  her  character  and  her 
achievements — this  we  do — '"  and  let  her 
own  works  praise  her  in  the  gates." 


[286] 


XL 

OUR  YOUNG   people's   MOVEMENT 

BEGINNING  with  the  example  and  pre- 
cepts of  Mr.  Randall,  our  people  have 
given  special  attention  to  the  religious  in- 
struction of  children  and  youth.  Early  in 
the  last  century  they  welcomed  the  Sunday- 
school  as  a  cooperative  factor.  Since  then, 
helped  by  an  appropriate  literature  fur- 
nished by  our  publishing  house,  and  receiv- 
ing wise  management  from  the  church,  the 
Sunday-school  has  grown  to  be  a  mighty 
power  for  good.  Without  diminishing  in  any 
way  its  own  vigor  or  efficiency,  the  Sunday- 
school  has  evolved  the  young  people's  move- 
ment. 

Mr.  Harry  S.  Myers,  A.  M.,  a  former 
professor  in  Hillsdale  College,  now  a  secre- 
tary of  the  Missionary  Education  Movement 
of  the  United  States  and  Canada,  and  for 
several  years  general  secretary  of  our  de- 

[287] 


Benjamin  Randall 

nominational  young  people's  organizations, 
in  response  to  urgent  request,  kindly  con- 
sented to  write  the  record  of  our  organized 
young  people  for  this  volume. 

Had  it  not  been  for  a  suggestion  of  space 
limits.  Secretary  Myers  would  probably 
have  included  in  this  very  excellent  review 
more  about  the  local  work  of  our  young 
people.  In  justice  it  should  be  said,  how- 
ever, that  they  contributed  devotion  to  our 
meetings  of  worship,  money  to  our  treas- 
uries, executive  ability  to  administrative 
departments,  and  lifted  our  churches  to 
broader  planes  of  outlook  and  effort.  For 
all  this,  much  is  due  to  the  efficient  super- 
vision of  former  General  Secretary  Myers. 
His  summary  subjoined  is  both  instructive 
and  inspirational : 

As  long  ago  as  the  Civil  War  there  was, 
in  the  Washington  Street  Free  Baptist 
Church,  at  Dover,  New  Hampshire,  an  or- 
ganization of  young  people  for  serious  pur- 
poses, very  similar  to  the  plans  which  after- 
ward   developed    into    the    general    young 

[288] 


Benjamin  Randall 

people's  societies.  In  1876,  in  the  Free  Bap- 
tist church  at  Goblesville,  Michigan,  a  young 
people's  society  was  organized  which  has 
had  a  continuous  existence  until  the  present 
time.  It  was  formed  on  exactly  the  same 
plan — with  educational  objects — as  the 
Christian  Endeavor  Society,  organized  six 
years  later,  in  Portland,  Maine.  As  far  as  I 
know,  this  was  the  first  real  young  people's 
society  ever  organized  that  really  belongs  to 
the  modern  young  people's  movement. 

In  1886  the  Free  Baptists  organized 
a  denominational  young  people's  society 
known  as  the  Advocates  of  Christian  Fi- 
delity; and  in  1888  this  organization  sent 
Rev.  and  Mrs.  Edwin  B.  Stiles  as  missiona- 
ries to  India,  under  the  Free  Baptist  Foreign 
Mission  Board.  These  were  the  first  of  a 
long  list  of  many  missionaries,  who  have 
gone  to  the  foreign  field,  to  be  appointed  by 
young  people's  organizations. 

The  name  of  the  general  organization 
was  changed  at  the  convention  held  at  Fair- 
port,  New  York,  in  1897,  to  the  United  So- 
ciety of  Free  Baptist  Young  People,  and 
that  name  continued  until  May  26,  1912, 
when  the  organization  ceased  to  exist  as  a 

u  [289] 


Benjamin  Randall 

separate  entity,  and  was  merged  into  the 
Young  People's  Department  of  the  Ameri- 
can Baptist  PubHcation  Society. 

The  young  people's  organization  paid  as 
large  an  amount  as  five  thousand  dollars  two 
or  three  different  years  for  missionary  work 
outside  of  the  local  community,  and  had  a 
total  membership  of  thirteen  thousand, 
which  was  the  largest  proportionate  mem- 
bership of  any  denominational  young  peo- 
ple's organization.  And  in  the  fall  of  1907 
there  were  more  people  in  the  Free  Baptist 
churches  engaged  in  mission  study,  propor- 
tionately, than  in  any  other  church.  This 
was  a  result  of  the  work  carried  on  in  con- 
nection with  the  young  people's  organiza- 
tion. 

In  191 1,  with  full  authority  of  the  Gen- 
eral Conference  of  Free  Baptists,  it  was 
voted  by  the  Council  of  the  United  Society 
of  Free  Baptist  Young  People  to  unite  the 
young  people's  work  of  the  Free  Baptists 
with  the  Baptists;  and  on  Sunday  afternoon, 
May  26,  19 1 2,  at  the  Northern  Baptist  Con- 
vention, in  Des  Moines,  Iowa,  I  presented, 
amidst  great  enthusiasm,  the  gavel  and  block 
which  had  been  the  property  of  the  United 

[290] 


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Benjamin  Randall 

Society  of  Free  Baptist  Young  People,  to  the 
Young  People's  Department  of  the  North- 
ern Baptist  Convention,  and  they  were  ac- 
cepted by  Rev.  George  T.  Webb,  for  many 
years  the  general  secretary  of  the  Baptist 
Young  People's  Union,  and  at  that  time  one 
of  the  editors  of  the  American  Baptist  Pub- 
lication Society. 

Some  people  who  were  at  the  Northern 
Baptist  Convention  throughout  all  its  ses- 
sions, said  that  more  interest  and  enthu- 
siasm were  shown  at  this  afternoon  session 
than  at  any  other  session  of  the  entire  con- 
vention. It  was  due  undoubtedly  to  the  fact 
that  it  represented  visible  union  of  parts  of 
two  different  organizations  in  the  kingdom 
of  God. 


[291I 


XLI 

OUR   SPECIAL   MISSION 

DURING  the  early  years  of  our  national 
history,  existing  religious  bodies  were 
busy  with  important  work  in  their  respective 
localities;  but  it  was  literally  true  that  the 
harvest  was  great  and  the  laborers  were 
few.  The  majority  of  the  great  middle  class 
of  the  country,  those  characterized  by  phys- 
ical robustness,  mental  vigor,  and,  when 
converted,  spiritual  devotion,  were  un- 
reached by  the  gospel. 

It  seems  to  have  been  a  part  of  God's 
providence  that  our  people  should  come  to 
the  kingdom  for  such  a  time  as  this,  and  that 
their  special  work  should  be  for  the  salva- 
tion of  souls  in  those  country  districts. 

Our  fathers  were  men  of  deep  piety  and 
quick  discernment,  and  had  the  faculty  of 
adaptation.  But,  for  the  most  part,  they 
seemed  better  fitted  to  labor  as  evangelists 

[292] 


Benjamin  Randall 

than  as  pastors.  The  Rev.  John  Buzzell, 
who  was  actively  associated  with  Mr.  Ran- 
dall, placed  this  on  record : 

The  mission  of  our  early  ministers 
seemed  to  be  to  get  souls  converted.  Among 
the  hundreds "  saved  by  their  efforts,  some 
were  embodied  into  our  churches,  but  other 
hundreds  were  gathered  in  by  other  denomi- 
nations. 

So  it  has  been  to  a  considerable  extent 
through  the  years  in  which  our  history  has 
been  making.  We  have  labored  and  others 
have  entered  into  our  labors.  We  have  been 
kept  numerically  "  poor,"  while  we  have 
been  "  making  many  rich." 

Of  the  causes  that  have  combined  to  de- 
velop these  conditions,  it  is  fitting  that  a  few 
have  mention. 

Our  fathers  placed  emphasis  upon  re- 
generation rather  than  upon  church  build- 
ing or  church  extension.  Efforts  were  cen- 
tered on  the  conversion  of  souls,  and  no 
person  was  received  to  church-membership 

[293] 


Benjamin  Randall 

without  the  clearest  evidence  of  having  been 
born  from  above. 

Then  too,  our  people  have  been  so  shy  of 
everything  that  savored  of  sectarianism  that 
they  have  not  been  so  denominational  as  they 
might  well  have  been.  As  a  result,  our  de- 
nominational bonds  have  been  lightly  felt 
and  easily  severed,  and  the  lines  were  passed 
when  relations  with  other  bodies  would  suit 
inclinations  or  convenience  of  members. 

Our  people  established  schools  for  the 
education  of  the  ministry  as  soon  as  it  was 
possible  for  them  to  do  so;  but  not  soon 
enough  for  the  training  of  our  early  minis- 
ters. These  found  schools  already  estab- 
lished, but  by  older  denominations.  To  these 
schools  our  early  candidates  for  the  minis- 
try, who  sought  higher  education,  had  to 
resort;  and  many  remained  to  serve  the  de- 
nomination through  whose  schools  they  had 
received  intellectual  furnishment.  Thus 
some  of  the  men  we  needed  for  our  denomi- 
national enlargement  were  lost  to  us,  but 
gained  by  others. 

[294] 


Benjamin  Randall 

Our  churches  suffered  severely  by  the 
depopulation  of  country  towns.  Through- 
out all  the  country,  first  and  later  occupied 
by  Free  Baptists,  the  original  landowners 
and  their  immediate  successors  have  died. 
Later  generations,  having  inherited  im- 
poverished farms,  have  sought  financial  bet- 
terment in  other  localities,  some  in  the  far 
West  and  others  in  our  large  cities.  While 
all  denominations  have  suffered  by  this  exo- 
dus, Free  Baptists  have  been  the  greatest 
losers,  especially  where  the  tide  of  popula- 
tion drifted  to  the  cities.  This  for  two  rea- 
sons :  First,  because  such  a  large  proportion 
of  our  constituency  lived  in  the  country ;  and 
secondly,  because  we  had  few  strong  city 
churches  to  gather  the  influx.  But  the  fittest 
of  this  influx  was  gathered  and  utilized  by 
other  denominations. 

Thus  among  the  results  of  these  combined 
causes  thousands  have  passed  beyond  our 
denominational  lines  to  swell  the  ranks  of 
other  evangelical  bodies. 

While  this  is  not  the  order  that  we  would 

[295] 


Benjamin  Randall 

have  chosen,  we  are  comforted  with  the 
thought  that  it  may  have  been  a  part  of 
God's  plan  for  the  conservation  and  dissemi- 
nation of  a  pure  evangelism.  When  our 
people  became  an  organic  entity,  two  forces, 
French  infidelity  on  the  one  hand,  and  a 
frigid  formality  on  the  other,  were  threaten- 
ing the  very  life  of  evangelical  Christianity. 

From  the  first  our  people  have  held  and 
taught  pure  evangelical  Christianity.  The 
Rev.  Henry  Ward  Beecher  honored  us  by 
saying  that  "Free  Baptists  are  always  on 
the  right  side  of  all  moral  questions  and  on 
the  evangelical  side  of  all  controverted  doc- 
trines." This  compliment  so  graciously 
conferred  was,  and  is,  richly  deserved.  Now, 
if  we  add  the  fact  that  these  principles  had 
expression  in  active,  efficient.  Christian 
work,  we  may  accept  it  as  a  just  representa- 
tion as  to  the  quality  of  our  contributions  to 
other  religious  bodies. 

Like  the  Hebrews  in  exile,  in  civic  rela- 
tions to  the  lands  of  their  adoption,  the  men 
and  women  whom  we  gave  to  other  religious 

[296] 


Benjamin  Randall 

bodies  have  held  and  honored  all  positions 
of  trust  and  responsibility  in  connection 
with  their  new  relations.  A  Congregational 
minister  once  said  to  the  author :  "  My  Free 
Baptist  constituents  are  the  very  soul  of  my 
devotional  meetings,  and  are  the  most  active 
element  in  all  departments  of  my  church 
work."  Mrs.  Libbie  C.  Griffin,  one  of  our 
India  missionaries,  was  on  a  well-earned 
furlough.  She  was  a  college  girl,  and 
among  her  many  gifts  was  that  of  ready 
and  polished  speech.  Her  representations 
of  life  in  India  and  the  claims  of  missions 
were  at  once  instructive,  interesting,  and  im- 
pressive. She  was  much  in  demand  for  ad- 
dresses, not  only  among  her  own  people,  but 
in  churches  of  other  denominations.  She 
said  that  wherever  she  spoke  in  large  city 
churches  of  other  denominations,  she  found 
former  Free  Baptists — found  them  occupy- 
ing and  honoring  all  grades  of  church  offices, 
from  that  of  Sunday-school  teacher  up.  An 
able  article  on  "  Those  Who  Were  Once 
Free   Baptists,"   by   President   Mauck,    of 

[297] 


Benjamin  Randall 

Hillsdale  College,  published  about  five  years 
ago,  gives  many  illustrative  facts  which 
would  be  of  interest  here,  but  which,  to  be 
consistent  with  the  determined  brevity  of 
this  work,  must  be  excluded. 

Another  consideration  that  helps  to  recon- 
cile us  to  what  we  interpret  as  the  order  of 
Providence,  is  the  fact  that  Benjamin  Ran- 
dall projected  his  theology  over  a  hundred 
years  in  advance  of  his  times.  The  doc- 
trines he  held  and  taught  are  coming  more 
and  more  to  the  front.  The  power  that  is 
in  them  and  behind  them  will  carry  on  the 
processes  of  advancement  until  the  church 
universal  shall  clasp  hands  and  sing  "  Coro- 
nation." 

It  is  possible  that  our  contribution  to  the 
kingdom  of  God,  through  our  own  church 
and  other  churches,  may  be  placed  by  the 
Master  in  the  class  with  leaven,  or  the 
widow's  offering  to  the  temple  treasury.  If 
so,  it  will  be — beyond  the  power  of  human 
calculation — Great. 

[298] 


XLII 

THE  SPIRIT  OF  RANDALL  AS  ILLUSTRATED 
BY  LAST  GENERAL  CONFERENCE 

IF  the  soul  of  Benjamin  Randall  was  con- 
sciously hovering  over  the  General  Con- 
ference of  Free  Baptists,  held  at  Ocean 
Park,  Maine,  July  15-17,  1913,  with  his 
characteristic  love  of  workable  organization, 
good  order,  executive  action,  and  evangelical 
doctrines,  he  must  have  been  highly  grati- 
fied. 

He  would  have  been  interested  in  the  re- 
ports of  Christian  work  accomplished  and 
in  process.  He  would  have  been  edified  and 
thrilled  by  the  addresses  delivered  by  our 
own  men  and  by  borrowed  talent.  He  would 
have  been  in  hearty  sympathy  with  the  spirit 
of  comity  which  characterized  the  Confer- 
ence, and  the  legislation  for  broader  Chris- 
tian endeavor.  He  would  have  placed  his 
seal  of  approval  upon  all  the  transactions  of 

[299] 


Benjamin  Randall 

Conference,  and  thanked  God  for  this  culmi- 
nation of  his  thirty  years'  ministry.  Hence 
it  seems  entirely  fitting  that  a  brief  sum- 
mary of  this  convention,  which  so  fully  rep- 
resented the  spirit  of  Randall,  be  given  here, 
and  that  it  be  classified  with  other  lines  of 
his  posthumous  influence. 

In  this  effort,  facts  and,  in  some  cases, 
formulations,  have  been  gleaned  from  the 
general  reports  of  Prof.  Alfred  Williams 
Anthony,  D.  D.,  Corresponding  Secretary 
and  Treasurer  of  the  General  Conference  of 
Free  Baptists,  Special  Joint  Secretary  of  the 
American  Baptist  Foreign  Mission  Society, 
the  American  Baptist  Home  Mission  So- 
ciety, and  the  American  Baptist  Publication 
Society. 

Officers  of  General  Conference 

Joseph  W.  Mauck,  LL.  D.,  President  of 
Hillsdale  College,  though  declining  at  first, 
was  elected  President  of  the  Conference  for 
a  third  term;  Hon.  Carl  E.  Milliken,  Presi- 
dent, 19 1 2,  of  the  Maine  Senate,  was  elected 

[300] 


JOSEPH  W.  MAUCK,  LL.  D. 

President  of  Hillsdale  College,  also  President 
of  General  Conference 


Benjamin  Randall 

First  Vice-president;  Henry  T.  MacDonald, 
President  of  Storer  College,  Harper's  Ferry, 
West  Virginia,  Second  Vice-president; 
Lewis  B.  Stillman,  of  Saco,  Maine,  was 
made  Clerk,  with  Miss  Harriet  A.  Deering, 
of  Portland,  Maine,  and  Charles  E.  Tilley, 
of  Providence,  Rhode  Island,  Assistants; 
Alfred  Williams  Anthony,  D.  D.,  Professor 
in  Bates  College,  Lewiston,  Maine,  was 
elected  both  Corresponding  Secretary  and 
Treasurer,  continuing  the  dual  office  which 
he  has  held  for  the  last  two  years;  and  J.  F. 
Boothby,  of  Lewiston,  Maine,  was  elected 
Auditor. 

The  Conference  Board 

The  new  members  of  the  Conference 
Board  comprise  six  women  and  nine  men,  as 
follows : 

Mrs.  Sarah  C.  G.  Avery,  of  New  Hamp- 
shire; Mrs.  Mary  W.  Batchelder,  of  Maine; 
Mrs.  Emeline  B.  Cheney,  of  Michigan;  Miss 
Harriet  A.  Deering,  of  Maine;  Mrs.  F.  L. 
Durgin,  of  Minnesota;  Mrs.  Libbie  C.  Grif- 

[301] 


Benjamin  Randall 

fin,  of  New  York;  H.  M.  Ford,  D.  D.,  of 
Maine;  President  Joseph  W.  Mauck,  LL.  D., 
of  Michigan;  W.  J.  Fulton,  D.  D.,  of  Ohio; 
Rivington  D.  Lord,  D.  D.,  of  New  York; 
Prof.  Alfred  Williams  Anthony,  D.  D.,  of 
Maine;  President  Henry  T.  MacDonald,  of 
West  Virginia;  Hon.  Carl  E.  Milliken,  of 
Maine;  Thomas  H.  Stacy,  D.  D.,  of  New 
Hampshire;  and  L.  M.  Webb,  of  Maine. 

Doctor  Lord  was  elected  President  of  the 
Board;  Doctor  Stacy,  Recording  Secretary; 
Miss  Deering,  Assistant  Recording  Secre- 
tary; and  Messrs.  Webb  and  Milliken  and 
Mrs.  Avery,  members  of  the  Executive  Com- 
mittee, with  the  President  and  Recording 
Secretary  members  ex  officio. 

As  TO  THE  Addresses 

The  three  evenings  of  the  Conference 
were  occasions  of  information  and  inspira- 
tion. On  the  first  evening  President  Mauck, 
in  the  President's  address,  reviewed  the 
movement  toward  union  from  the  beginning 
to  the  present;  and  Carter  E.  Cate,  D.  D., 

[302] 


Benjamin  Randall 

gave  an  address  of  fine  phrasing  and  rare 
discrimination,  upon  *'  Free  Baptist  Gifts 
to  the  World."  On  the  second  evening,  C.  S. 
Macfarland,  D.  D.,  Executive  Secretary  of 
the  Federal  Council  of  the  Churches  of 
Christ  in  America,  described  the  "  Achieve- 
ments and  Aims  of  the  Council  ";  and  Lem- 
uel Call  Barnes,  D.  D.,  Field  Secretary  of 
the  American  Baptist  Home  Mission  So- 
ciety, spoke  upon  "  Some  of  Our  Home 
Tasks  and  Possibilities,"  setting  forth  in 
effective  way  the  needs  and  opportunities 
for  service  between  the  North  Pole  and  the 
Panama  Canal.  On  the  last  evening,  F.  P. 
Haggard,  D.  D.,  Home  Secretary  of  the 
American  Baptist  Foreign  Mission  Society, 
speaking  on  the  theme,  "  Our  Connection 
with  World  Tasks,"  illustrated  from  spe- 
cially prepared  charts,  the  relation  of  Bap- 
tist and  Free  Baptist  churches  to  their  great 
organizations,  culminating  in  the  great  mis- 
sionary societies  and  their  services  in  many 
widely  separated  lands  and  for  very  many 
peoples. 

[303] 


Benjamin  Randall 

Doctor  Anthony's  Summary 

The  General  Conference  was  character- 
ized by  a  remarkable  spirit  of  unanimity  and 
accord.  Nearly  every  vote  passed  and  act 
authorized  had  some  reference  to  the  union 
already  begun  and  to  be  yet  more  fully  con- 
summated. 

Significant  changes  were  made  in  the 
constitutional  provisions  of  the  Conference. 
A  smaller  number  may  constitute  a  quorum 
for  the  transaction  of  business — twenty-one 
instead  of  thirty-three.  The  Conference 
Board  will  hereafter  consist  of  fifteen  in- 
stead of  twenty-one;  and  the  Conference  it- 
self will  meet  after  four-year  intervals  in- 
stead of  three,  as  heretofore;  and  in  case 
the  Conference  should,  because  of  any 
changed  conditions,  not  hold  subsequent 
meetings,  the  Conference  Board,  inasmuch 
as  it  has  power  to  fill  vacancies  in  its  own 
membership,  and  each  member  is  elected  to 
serve  until  his  successor  is  elected  and  quali- 
fied, may  become  a  self -continuing  body; 

[304] 


REV.  ALFRED  WILLIAMS  ANTHONY,  D.  D. 

"  Our  Baptist  Interpreter  " 
That  is  what  Doctor  Barnes  called  him 


Benjamin  Randall 

and  thus  the  legal  entity  of  the  Conference 
be  preserved  indefinitely. 

A  Gem  from  the  President's  Address 

Into  this  niche  we  would  fit  a  gem  from 
the  statesmanlike  address  of  President 
Mauck.  This  was  a  review  of  the  succes- 
sive steps  toward  union,  from  the  beginning 
of  the  agitation  to  the  date  of  delivery.  Near 
the  close  of  his  address,  President  Mauck 
said: 

Let  this  skeleton  statement  suffice  now. 
Officials  of  the  large  Baptist  societies  are 
to  enter  into  the  subject  more  fully  in  later 
sessions  of  the  Conference.  We  shall 
heartily  welcome  them  as  the  representa- 
tives of  the  spirit  of  a  magnanimous  de- 
nomination. 

We  have  an  entirely  excusable  sense  of 
a  change  in  an  order,  dear  to  the  heart  and 
consecrated  by  the  devotion  of  our  honored 
predecessors  in  the  General  Conference. 
We  easily  feel  that  we  give  up  much  in 
marching  resolutely  to  the  ultimate  stage  of 
termination   of  a   history   precious   to   us. 

V  [305] 


Benjamin  Randall 

Some  of  us  may  go  so  far  as  to  have  a  pious 
pride  in  the  sacrifice  involved  in  being  the 
first  communion  to  resolve  deliberately  to 
close  its  career  as  a  separate  communion. 
We  have  been  first  in  other  things.  Can  we 
be  first  in  a  greater  movement  than  that  of 
a  union  of  the  deplored  schism  in  the  body 
of  our  Lord?  May  not  we  in  the  future 
view  this  as  both  our  last  and  our  highest 
service  to  Christ,  serving  as  an  ensample, 
not  alone  in  the  required  spirit,  but  as  well 
in  workable  plans  and  details  for  promoting 
the  union  which  many  other  communions 
sincerely  desire,  but  have  not  discovered  how 
it  may  be  accomplished? 

Let  us  not  delude  ourselves  with  the 
thought  that  we  alone  have  made  honorable 
concessions.  A  less  magnanimous  and  fra- 
ternal people  than  the  Baptists  would  not 
have  gone  so  far  as  they.  Engrossed  by 
their  large  problems,  and  even  vexed  by 
burdens,  deficiencies,  and  other  cares,  they 
have  not  only  bade  us  come  into  their  fold, 
they  have  had  the  grace  to  come  them- 
selves, assume  our  responsibilities,  with  no 
guaranty  that  our  missions  and  other  ac- 
tivities would  not  make  additional  drafts 

[306] 


Benjamin  Randall 

on  their  already  strained  resources.  They 
have,  in  the  language  of  one  of  their  large- 
minded  and  large-hearted  men,  in  the  basis 
of  the  union  paid  a  tribute  to  what  we  have 
been  and  done  which  would  not  be  exceeded 
by  the  ablest  and  most  candidly  loyal  Free 
Baptist. 

The  approach  on  each  side  has  been  one 
of  growing  nearness  to  the  spirit  of  Christ. 
Both  have  changed  as  they  have  come  nearer 
him. 

In  this  attempt  of  a  general  review  of 
events  of  three  years,  the  union  trend  seems 
to  be  the  most  conspicuous.  It  would  be 
signally  wanting  without  a  reference  to  the 
union  tow^ard  which  the  great  peoples  of 
Christ  are  tending.  As  Free  Baptists  we 
have  been  ready  and  prompt  in  other  forces 
of  great  import  and  effect — notably  the  Fed- 
eral Council  of  Churches  of  Christ  in  Amer- 
ica, the  councils  of  both  home  and  foreign 
missions,  and  the  contemplated  World  Con- 
ference on  Faith  and  Order,  initiated  by  our 
brethren  of  the  Protestant  Episcopal  faith. 

Far  transcending  what  w^e  may  lose  in 
traditions  and  laudable  love  for  our  past  is 
the  reward  of  pioneer  illustration  of  that 

[307] 


Benjamin  Randall 

which  the  denominations  at  large  devoutly 
desire.  And  it  should  here  be  said  that  the 
Baptists,  to  whom  we  now  sustain  peculiar 
relations,  are  the  peers  of  any  in  promoting 
these  national  and  world  agencies  for  fed- 
eration and  practical  union. 

Free  Baptist  Cheer 

Respecting  the  several  addresses  with 
which  the  Conference  was  favored,  all  of 
them  excellent,  that  of  Doctor  Barnes,  to 
which  reference  has  been  made,  was  of  spe- 
cial interest  as  showing  the  extensive  oppor- 
tunities open  to  Baptists.  Among  appre- 
ciative tributes  that  followed  was  that  of  an 
enthusiastic  brother,  who  exclaimed :  "  The 
privilege  of  listening  to  that  lecture  was 
worth  a  journey  across  a  continent!  " 

Soon  after  Doctor  Barnes  had  reached 
his  office  in  New  York,  a  note  appeared  in 
"  The  Watchman,"  over  his  signature,  which 
was  such  an  echo  of  the  broad,  catholic 
spirit  to  which  he  gave  utterance  on  the 
platform  of  Ocean  Park  Temple,  that  we 

[308] 


Benjamin  Randall 

reproduce  it  here  for  the  benefit  of  those  who 
did  not  have  the  privilege  of  either  hearing 
the  lecture  or  reading  the  article.  In  doing 
this,  it  is  our  pleasure  to  concede  to  Doctor 
Barnes  "  the  last  word,"  under  his  chosen 
title,  "  Free  Baptist  Cheer." 

The  nobility  of  spirit  which  has  char- 
acterized the  action  of  the  Free  Baptists  in 
merging  all  their  missionary  funds  and  work 
in  that  of  the  general  Baptist  body  was  most 
marked  in  the  meetings  of  the  Triennial 
Conference.  Whereas  there  might  have 
been  a  note  of  pathetic  regret,  or  a  last,  long- 
ing backward  look,  the  meetings  were  char- 
acterized by  a  forward  reach  and  a  vigorous 
grappling  of  the  inevitable  problems  remain- 
ing to  be  solved. 

The  disposition  of  the  brethren  and 
sisters  appeared  to  the  writer  to  be  of  the 
highest  and  finest  Christian  order.  They 
have  not  only  done  one  of  the  most  Christ- 
like deeds  in  the  history  of  Christianity,  but 
also  are  carrying  it  out  in  a  spirit  which 
ought  to  be  an  inspiration  to  all  beholders. 
There  is  no  moaning.  They  greet  the  fu- 
ture with  a  cheer.    It  is  my  conviction  that 

[309] 


Benjamin  Randall 

elements  in  the  life  of  Free  Baptists,  which 
are  greatly  needed  by  the  general  Baptist 
body,  are  being  brought  to  us.  W^e  ought 
to  take  every  means  possible  to  secure  the 
spiritual  blessings  which  the  Lord  is  bring- 
ing our  way  in  this  connection.  It  is  for 
us  to  welcome  the  Holy  Spirit  in  our  Free 
Baptist  constituent  as  one  of  the  best  gifts 
of  God  to  our  whole  denomination. 


[310] 


